A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 1 · Chapter 10

A Complete History and Mystery of the Old and New Testament · Biblical tract · Volume 1 · Chapter 10

p. 129CHAP. X. The Hiſtory and Myſtery of Abrahams Tryals.

ABraham was firſt call'd Ab…ram, which ſignifieth an High Father, he is after called Ab-ra-ham (by putting ſome of the letters of Jehovah to the former) which ſignifies the Father of a multitude, hence is he named the Father of the Faithful, Rom. 4.11. which made him an High Father indeed, and he became the Father of a multitude, not only of the Jews, but of the Gentiles alſo, v. 12. for the Bleſſing of Abraham came upon the believing Gentiles, Gal. 3.8, 14. The higheſt Honour is oft given to this High Father; As,

1. God frequently calls himſelf the God of Abraham.

2. Abrahams Boſom is made the Synonymon (of the ſame import) with Heaven it ſelf, and its unſpeakable happineſs, Luk. 16.22, 23.

3. Abraham is call'd three times in Scripture, The Friend of God, 2 Chron. 20.7. Iſa. 41.8. and Jam. 2.23. which was an higher Honour to Abraham, than if God had engraven his name in the higheſt Orb of the Heavens: This lofty ſtyle, and moſt eminent Title, ſpeaks out a mutual Relation 'twixt God and Abraham, God really favoured Abraham, and Abraham entirely loved God, as one Friend doth another, hence it was, That

1. There was frequent Communion between God and Abraham, who had his familiar Viſions of God. And

2. There was a Friendly League and Covenant (both Offenſive and Defenſive) betwixt them, Gen. 12.2, 3. and 15.1, 18. and 17.2, 7. And

3. As an excellent Enſign of this Honourable Friendſhip, it was for Abrahams ſake, that his God ſwore to him. Heb. 6.17. God willing more abundantly &c. did not ſimply ſay, but ſolemnly Swear to Abraham (which was a glorious condeſcention) that he would bleſs him in himſelf and his, and make him a bleſſing to many others, Gen. 12.2, 3. Thus Abraham the tenth from Noah, as Noah was the tenth from Adam, had alſo moſt high honour put upon him, as was (ut ſuprà) upon Noah; for as Noah was the reſtorer of Religion to the World, ſo Abraham was the eſtabliſher of it in the World: yet in this reſpect Abraham is advanced above Noah, in as much as Deſtruction was extended to all people in Noahs days, but Salvation was Promiſed to all Nations in Abrahams days. [In thee (ſaith God to him) ſhall all the Nations of the Earth be Bleſſed, Gen. 12.3. &c.] Moreover, this Friend of God was a tryed Friend, for God did try him with ten tryals, and every one worſe than other: though ſtill God led him from lower to higher and harder tryals, the laſt of the ten being the higheſt and hardeſt of all (about Offering up his only Son, &c.) yet ſtill he ſticks cloſe to God as his Friend, yea as his Life, Deut. 10.20. and 30.20. that this Father of the Faithful might become a perfect Pattern or Copy to both J…ws and Gentiles that were to be the Children of Abraham; He muſt give no leſs than ten proofs and evidences of his Faithfulneſs to God; which ſhews us two Truths.

1. No Boſom of any Son of Abraham [Luk. 19.9.] can expect exemption from Tryals and Temptations, when that Boſom of Father Abraham (to which Heaven it ſelf is compared) was aſſaulted with them, &c.

2. Abrahams practice of Faithfulneſs to God under all his ten Tryals and Temptations (as a faithful friend of God,) is ableſſed pattern to all the Sons and Daughters, of Abraham for their holy imitation under all their Exerciſes; Children ſhould follow the fooſteps of their Father, Heb. 6.12. and we muſt all tread in Abrahams ſteps in this lower World, Rom. 4.11, 12. or we ſhall never lodge in Abrahams Boſom, (as Lazarus did Luk. 16.22, 23.) in the better World.

Abraham (indeed) ſtands under a threefold reſemblance, As 1. He repreſents or reſembles God the Father, in theſe parallel congruities.

1. As Abraham was an High Father (as his name ſignifies;) ſo is God the Father, the Higheſt Father, yea the Father of all Fatherhoods.

2. As Abraham was the Father of many Families (both Jews and Gentiles that are Faithful, p. 130yet had he but one only Son by natural Generation, to wit, Iſaac; Born in fulneſs of time to him: So God the Father is the Father of all the Families in the World, Eph. 3.14, 15. yet hath he but one only Son by Eternal Generation (which none can declare, Iſa. 53.8.) to wit, Jeſus born of a Virgin in due time, Gal. 4.4.

3. As Abraham ſo loved God, that he ſpared not his only Son, but would have offer'd up Iſaac upon Mount Moriah, Gen. 22.1 &c. So God loved Abraham and the Families in him ſo much that he gave his only Son Chriſt, John 3.16. to die for them on Mount Golgotha or Calvary, to redeem them that were worſe Gally-Slaves than thoſe to the Turks, tied or chained to an Oar. God the father ſent Chriſt his Son, out of his own boſom; may not we ſay, as they did, Joh. 11.36. Lo how he loved us? As Chriſt loved Lazarus, whom he calls his friend, Joh. 11.11. and ſo he doth his Diſciples, Joh. 15.14, 15, 16. When God bought us off from Death and Damnation, we were in a worſe caſe than any Turkiſh Slave; alas the bands of Iniquity are upon us in the ſtate of Nature, Act. 8.23. and that his only beloved Son Chriſt muſt be the foreign, the price of our redemption, herein is not obſerved the law of buying and ſelling, to wit, tharum pro chariori, ſomething dear for ſomething dearer, for here God giveth his Son (the beſt of all things) for us, the worſt of all things; is there any love like this love? Joh. 15.13.

2. Abraham repreſents or reſembles Chriſt the Son in parallel congruities alſo: As,

1. Abraham was an High Father; ſo Chriſt is call'd an Everlaſting Father, Iſa. 9.6.

2. As Abraham went out of his Fathers Houſe and Native Country at Gods Command, ſo did Chriſt; leaving Heaven and his Fathers Boſom, he came down to the Earth to ſetch us up thither.

3. As Canaan was promis'd to Abraham and to his Seed, ſo is Heaven to Chriſt and to his Seed, Gal. 3.16, 28. &c.

4. As Abraham delivered Lot and many more Captives out of Captivity, by a great Victory, Gen. 14.16. So Chriſt hath delivered a whole World of Captives, this Captain of our Salvation, Heb. 2.10. conquering the ſtrong Man and Devil, v. 14. Luk. 11.21. and leading Captivity Captive, Pſal. 68.18. Eph. 4.8. Col. 2.15.

5. As Abraham interceeded for the Righteous in Sodom, and for the VVicked therein for their ſakes, Gen. 18. from 24, to 32. So Chriſt maketh Interceſſion for the Righteous, Heb. 7.25. and 9.24. and 1 Joh. 2.1. yea he prayed for thoſe VVicked ones that wickedly crucified him, Luk. 23.34.

6. As Abraham turn'd the Bond-Woman and her Son (Hagar and Iſhmael) out Door, Gen. 21.12, 14. Gal. 4.30. even ſo Chriſt excludeth all Baſtard Hypocrites, ſaying, Depart from me, I know you not, Mat. 7.22, 23.

7. As Lot and his Family were ſaved from the fire of Sodom for Abrahams ſake: So are we ſaved from the fire of Hell for Chriſts ſake.

8. As the Princeſs Sarah was taken from Abraham for a while by the King of the Philiſtims Abimelech, and by the King of the Egyptians Pharoah, Gen. 12. and Gen. 20. yet he recovers her again without harm; even ſo though the Spouſe (the Church) that great Queen and Princeſs ſeem to fall ſome while into the hands of black Gypſies, or Uncircumciſed ones yet Chriſt recovered her again without any hurt, for God reſtraineth them from harming her, Gen. 20.3, 6. he will make all the Kings of the Earth (who endeavour to be injurious to his Spouſe) to know that they are all but dead Men as then.

3. Abraham carries the reſemblance of every true Chriſtian (as well as of Chriſt) in many parallel caſes alſo. As,

1. Abraham was a friend of God, ſo is every ſincere Servant of Chriſt, Joh. 11.11. and 15.14, 15. God is a friend to them and to theirs, Exod. 20.6. Pſal. 37.26. and 115.13, 14.

2. Abraham was of Gods Court and Council, God ſaid, ſhall I hide from Abraham, Gen. 18.17. no more God hide his ſecrets from them that fear him, Pſal. 25.14. Joh. 15.15. &c.

3. As Abraham was Circumciſed, Gen. 17. ſo are all right Chriſtians, Rom. 2.28, 29. Col. 2.11. having put away the foreskin of the Heart, Jer. 4.4. The Circumciſion of Chriſt by his Merit and Spirit takes off all the Actions of the old Adam, Eph. 4.22. as the cutting off the praeputium or foreskin was painful and cauſed bleeding in Circumciſion; So the abandoning of Fleſhly Concupiſcence in Mortification is irkſome to the Fleſh, and oft cauſeth a bleeding Heart.

4. As Abraham was call'd from Babylon or Country of Babel to Canaan the Land of Promiſe; ſo is the Chriſtian from a ſtate of Confuſion (as Babel ſignifies Hebrew) into the Covenant of Grace.

5. As Abraham was but a Pilgrim and Stranger in this lower World, Heb. 11.9, 10, p. 13114, 15. So the true Chriſtian hath his Converſation in Heaven while he bath his commoration on Earth, Phil. 3.20. Strangers and Sojourners below, but Burgeſſes and Citizens above, Eph. 3.19. Their Tents or Tabernacles here become Manſions hereafter.

6. As Abraham yields up his Iſaac, his Laughter (as the word ſignifies) unto the Lord, ſo doth the true Chriſtian, his Deareſt luſt, his peccatum in deliciis, his beſt beloved Sin at Gods Command.

7. As Abrahams Faith was a working, obeying Faith, ſo the true Chriſtian yields obedience to the Faith, Rom. 1.5. that is, to the Doctrine of the Goſpel, or to Chriſt the proper, object of Faith; and not only ſo, but his Obedience is the Obedience of Faith, Rom. 16.…6▪ his Faith brings forth Obedience: 'Tis not a dead workleſs Faith, but the Faith of Gods Elect. [Tit. 1.1.] is lively working Faith, this ſaving Faith is not idle, but works by love, Gal. 5.6. As life diſcovers it ſelf by Fruit and Action, ſo doth Faith by Truſt in God and Love to his People: It appeared that Canaan was a good Land, by the excellent Fruits which it broug… forth, Num. 13.23. It was an evidence that D…rcas was a good Woman, becauſe ſhe had made many coats for charitable uſes, Act. 9.39. ſo 'tis here, as Faith doth Juſtifie the perſon according to Rom. 3.28. ſo works do juſtifie the Faith to be a right, real and ſaving Faith, according to Jam. 2.17, 21. that Tree which is not for Fruit is for Fuel and for the Fire: 'tis not enough to ſay we have Faith, but we muſt do ſomething to demonſtrate it, ſaying ſo will not ſerve the turn, Jam. 2.14. Men may word with God, and yet miſcarry, Iſa. …8.2, 3. God is too wiſe, to be put off with bare words, he will turn up our leaves, and look for, our Fruits (as Chriſt did to the Fig-Tree Mat. 21.19.) which when he miſſeth, he Curſeth, yea he lays down his Basket, and takes up his Axe, and cutteth it down, that it may cumber the Ground no more, Luk. 13.7. Chriſtianity is not a matter of names or words▪ as, Gallio thought, Act. 18.15. 'tis not a bare talking of God, but a ſtrict walking with God: Auguſtin ſaith, the Judge at the day of Judgment will not ask men [quid legerint] ſo much as [quid egerint, non quantum dixerint, ſed quomodo vixerint] not how they have worded, but how they have walked, not what they have ſpoken, ſo much as how they have Acted: to live ſoberly, &c. Tit. 2.12. and to do Juſtly, &c. are things that God requireth at our hands, Mic. 6.8. As Faith is the Taking in of God into the Heart, ſo Obedience is the letting out of God, into the life, here is God manifeſt in the Fleſh of his Saints, as was (after a more tranſcendent manner) in the Fleſh of his Son, 1 Tim. 3.16. Col. 2.9. otherwiſe we are alienated from the life of God▪ Eph. 4.18. if we do not lead a Godly life, which kind of life, none can live, but thoſe that do partake of the Divine Nature, 2 Pet. 1.4. whereby they are renewed to be Holy as God is, in Quality, though not in Equality, 1 Pet. 1.15. and to reſemble him in countenance and condition, as Children do their Father, but ſuch as are thus without God, Eph. 2.12. the Devil works in them as the Blackſmith works in his Shop, Eph. 2.2. Hammering out many Hard and Hot works of wickedneſs. The Obedience of Faith in Abraham doth evidently appear in all his Ten Tryals, I ſhall Inſtance and Inſiſt upon only the firſt and the laſt of thoſe Ten, as the Author to the Hebrews doth, Heb. 11.8, and 17. and firſt of the firſt, [Get thee out of thy Country, &c.] ſaid God to Abraham, Gen. 12.1. and he obeyed this call by the ſtrength of his Faith: This propoſition conſiſts of a ſubject and a predicate; the ſubject is Abrahams Perſon whereon I have ſpoken in the threefold aforeſaid reſemblance: the predicate is Abrahams Action, his obeying the Call and Command of God, wherein four circumſtances are very remarkable.

1. The Time when, it was when God call'd.

2. The Terminus à quo, or place from whence God call'd him.

3. The Terminus ad quem, or Countrey whither he was call'd.

4. The Reaſon or End why he was thus ſaid unto by the great God, [Get thee out of thy Countrey, &c.]

Firſt of the firſt, to wit, the time when Abraham was call'd; It was while he lived in Ur of the Chaldees, (for Abraham lived with his Father Terah in that place, and in Haran or Charan a City of Meſopotamia, till he was ſeventy ſive years old, Gen. 12.4. and Acts 7.2, 3, 4. There and then did the God of Glory appear to Abraham, Gen. 11.28. This that Bleſſed Proto-martyr Stephen (being filled with the Holy Ghoſt) intimateth, to convince thoſe Superſtitious and Blood-thirſty Jews (who conceited that Religion was confined to Canaan or Jeruſalem) that Abraham had the true Religion even in Chaldea and in Charan, before ever he ſaw Canaan, or receiv'd Circumciſion, or before any Ceremonies were appointed by the Miniſtry of Moſes, and before there was either Tabernacle or Temple. When Abraham dwelt with his Father on the other ſide of Euphrates, and ſerved Idols, Joſh. 24.2. even. then did God call him out of his Countrey, yea, call'd him to his Foot, Iſa. 41.2. making him to follow his Call, and to run (as a Lackey) at Gods Stirrup (as it were) with a bleſſed p. 132(though a blind) Obedience, not knowing whither he went, Heb. 11.8. no, much caring, ſo long as he had God by the Hand, or might follow him as his Guide ſtep by ſtep. Abraham (as it were) winked, when he had put himſelf and his Hand into Gods Holy Hand, to be led at his Divine Leiſure and Pleaſure. By Faith Abraham when called obeyed, Heb. 11.8. The Greek word [foreign] imports reverence (in foreign) and obedience (in foreign) he did not ſtop his Ear (with the Adder) to this great Charmer, Pſal. 58.4, 5. but he liſten'd and hearken'd to Gods Call with an …weful reſpect. Chriſt Sheep do know his voice, John 10.4. and his Companions (or Friends, ſuch as Abraham was) do hear (and follow) it, Cant. 8.13. and Revel. 14.4. Thus Abraham did not diſpute, but diſpatch Gods command, but immediately departed without Sciſcitation or Carnal Reaſonings againſt it, Gen. 12.4. his inner and outer Man were Relatives, ſo it ſhould be with us.

The ſecond Circumſtance is the place from whence, which is Twofold. 1. Ur. 2. Haran, which ſignifies in the Hebrew Fire and Wrath, and ſo the Hiſtory includes a Myſtery. As to the Hiſtory touching Abraham's departure,

1. From Ur of the Chaldees, Gen. 11.28, 31. where his Father Terah ſeems to have the Honour of that firſt Journey, for he being inform'd of that Divine Oracle to his Son Abraham (it ſeems) repented of his Idolatry, and conſented to depart from that Idolatrous Countrey, and hath the Honour of being principal therein, though the Call was immediately and more eſpecially to Abraham his Son, Acts 7.2, 3. and though [they and them] mentioned in Gen. 11.31. be meant of both Terah and Abraham, yet the Call was chiefly to Abraham, Gen. 15.7. and Neh. 9.7.

The ſecond place of his Removal was Haran; this was after his Father (Terah's) Death, Gen. 11.32. and 12.1, 2, 4. and Acts 7.4. who (probably) for his old Age was the cauſe of his Son Abraham's Sojourning and ſtaying in Haran; and hence ſome think it probable, that as Abraham had two Calls from God, the firſt from Ur when his Father was living, and from whence the good old Man went along with him: The ſecond was from Haran, after Terah was dead: In the firſt Call God bid Abraham [Get out of thy Countrey] not mentioning his Fathers Houſe to be left behind him, for his Father went along with him; yet this Phraſe and more is added at his ſecond Call, Gen. 12.1, 2. for it would have been not only of bad report among Idolaters, but alſo an Act of undutifulneſs in it ſelf, to have forſaken his old Father, and to have left him (from whom he had both his Being and Succour) ſuccourleſs in the World: From hence have we theſe choice Remarks and Myſteries.

The firſt Remark and Myſtery is, Parents ought not to hinder their Children from good, and from obedience to God: Here Terah the old Father did not rebuke Abraham his Son for being too full of Fancy, nor charg'd him (upon his Bleſſing) to abide in his Native Countrey, and not to be ſo Fantaſtical as to follow ſo fond a Call that told him not of the place whither he was to go; he did not ſay to his Son [Wilt thou leave a certainty for an uncertainty, or wilt thou be wiſer than all thy Fore-fathers? &c.] Thus ignorant Parents ſay now to their enlightned Children: Tange Montes & Fumigabunt, touch the Mountains and they will ſmoke, Pſal. 144.5. If Inferiours do but touch Superiours in croſſing them in their vain Cuſtoms, Jer. 10.3. by not conforming to them; Oh how ſome in ſuch a Caſe are Acted more by Rage than by Right or Reaſon, as Nebuchadnezzar was, Dan. 3.19. and as too many Parents are; but ſo was not Joaſh to his Son Gideon, Judg. 6.27, 30, 31. who bravely defended him againſt the many-headed multitude in his Reformation; and ſo was not Terah here to his Son, but would go along with him in Obedience to God, as far as his old Legs would carry him at the very firſt Call, and therefore had he the honour of being principal in the firſt Removal. Let Parents learn from hence to further and not to hinder their Children in the good ways of God; Honour is the Reward of the former, but Diſhonour (if no more) of the latter.

The ſecond Choice Remark or Myſtery is, Though Children be hindred by their Parents from following the Lord fully (as Numb. 14.24.) yet muſt they not caſt off that Duty the Fifth Commandment enjoins them, to honour them, &c. God in many caſes requireth Mercy rather than Sacrifice; Parents may ſtand in more need of Childrens Mercy ſometimes, than God can of their Sacrifice at any time, Mat. 9.13. &c. The Scripture teacheth that Children ſhould nouriſh their Parents in their old Age, Gen. 47.12. Ruth 4.15. and 1 Tim. 5.4, &c. yet the old Phariſees did (by their Corban or Devoted things) Licenſe Children to deny their Parents any further Succour, Mark 7.11, 12. The ſame our new Phariſees (the Papiſts) do, who ſay. That a Monk may not leave his Conſecrated Cloyſter to relieve his Father, but muſt rather ſee and ſuffer him to die for Hunger in the Streets. Lyra (that Famous Engliſh Jew, but an Arrant Papiſt, as moſt were then in the Thirteenth Century) hath theſe words, Filius per profeſſionem in Religione factam, à parentibus ſubveniendo excuſatur: p. 133As if a Son Conſecrated to God might be excuſed to do execrable things to Parents. Thus they do Ungod (as it were) God himſelf, and make his Fifth Commandment of no Effect, ſuch are of their Father the Devil rather than of Abraham's, John 8.44. who nouriſh'd his old Father in Haran till he died, and would not leave or lurch him, though under a pretence of his Call to Canaan: No Child of Abraham ſhould leap over ſuch a Block (as a Parent) in his way, but ſhould wait (as Abraham did at Haran) till God remove it out of the way.

The third Choice Remark or Myſtery is, Mans Heart needeth many pulls from Gods hand, before, Man can compleat his Obedience to God: Here God gives Abraham two calls or pulls before he pull'd him to the Land of Promiſe. The firſt pull bringeth him only from Ur to Haran, there he ſetleth, and gathereth much Goods, Gen. 12.5. Thus Sampſon follow'd his Parents till he met with the Hony-comb, Judg. 14.8, 9, 10. So doth the Dog his Maſter until he meet with ſome Carrion: Though theſe ſimile's ſuit not with Abraham, yet they do with too many Profeſſors that Would ſeem to be the Sons of Abraham: Gods ſecond pull at this Holy Patriarch (Abraham) was an effectual pull, it brought him to Gods Foot, Iſa. 41.2. it brought him from Haran to Canaan, becauſe he was both called and choſen.

The fourth Choice Remark or Myſtery in the Hiſtory is, As Abraham was call'd, 1. From Ur, which Hebr. ſignifies Fire; And 2. From Haran or Charan, which Hebr. ſignifies Wrath; ſo God calleth every Child of Abraham from the Fire of Hell, and from the State of Nature, whereby all are Children of wrath, Eph. 2.3. He plucks us as Brands out of the Fire, Zech. 3.3. and pulleth us out of the Fire, Jude ver. 23. as the Angel pulled Lot out of the Fire of Sodom. Thus by Grace, ſuch as are Born Veſſels of VVrath are made Veſſels of Mercy.

The fifth Myſtery in the Hiſtory is, As Abraham was call'd from his Fathers Houſe, as well as from an Idolatrous Countrey; ſo are all the Children of Abraham call'd to come out of Babylon, Revel. 18.4. that Land of Graven Images, Jer. 50.38. God maketh a Proclamation that his Children ſhould make haſte hence and Home, Zech. 2.6. Ho, Ho, Come forth, Get ye away, this is not your reſt, for it is polluted, Mic. 2.10. See Iſa. 48.20. and Jer. 50.8. and 51.6. and 45. This Literal Babylon was the Chief City of the Chaldees, from whence Abraham was called, and his Children are called from their Fathers Houſe (as he was) Luke 14.26, &c. when it ſtands in Competition with Gods Command, as that Noble Italian Marqueſs Galeacius told his Popiſh Father (ſolliciting him to Apoſtacy) that his Body and Eſtate were his Fathers, but his Conſcience was the Lords: All Carnal Reſpects muſt be ſubject to the Spiritual, and all Carnal Relations muſt be bewailed, Deut. 21.11, 12. yea, and relinquiſhed, Pſal. 47.10. So ſhall their Souls become Chriſts Spouſes, and the King Delight in their Beauty, ver. 11. Give any thing of Man, but nothing of God for peace.

The ſixth Myſtery in the Hiſtory, Chaldea was an Idolatrous Countrey, which Worſhipp'd Fire as a God, (as the word Ur ſignifies) becauſe (poſſibly) they had ſeen Coeleſtial Fire come down from God to conſume the Sacrifices of the Patriarchs, and thereupon they would Worſhip that Element. The Jewiſh Fable is falſe, that Abraham was caſt into the Fire (or Ur) becauſe he would not Worſhip Fire as a God in the days of Nimrod, but was ſaved by his Faith. But,

1. He was not Born in Nimrod's Time.

2. Then Moſes, or Hebrews 11. or Eccleſiaſticus the 45th. or Joſephus, or Philo, would have Recorded it, all writing of Abraham's Faith and Life.

But God brought Abraham from this Fire-worſhipping place, and acquaints him with himſelf who is devouring and conſuming Fire, Iſa. 33.14. Heb. 12.29. Thus men place their Worſhip upon a wrong Object, when they adore (as well as admire) the Fire of their own Zeal or Fervency of Spirit, inſtead of God from whence thoſe Flames do flow; Iſa. 4.4. and Acts 2.2, 3, &c.

The ſeventh Myſtery or Remark in this Hiſtory is, Divine Vocation and Adoption floweth wholly and ſolely from Free Grace. Nimrod's Church (as one ſaith) had almoſt ſwallow'd up Abraham; Specioſa Chaldaeorum Superſtitione erat inductus, ſed non ſeductus, while he was young, ſerving other Gods as well as Nahor and Terah, who (as ſome Rabbins ſay) got his living by Making and Selling of Images. Yet out of this Root ſo Idolatrous (both on Father and Mothers ſide) the whole ſtock of Iſrael ſprang, to be an Adapted people to God, and in Covenant with him: Therefore to humble this people, God minds them of the Rock from whence they were hewed, Iſa. 51.1. and telleth them their Father was an Hittite, and their Mother an Amorite, Ezek. 16.3. and upon this account (ſome think) Abraham is call'd foreign ungodly, Rom. 4.5. as he was at firſt an Idolater, until God call'd and juſtified him: Abraham's Fore-fathers were the Builders of the Tower of Babel; they were but newly come p. 134down from Mount Ararat (whereon Noah's Ark reſted) into the Plains of Shinar, Gen. 10.2, 20, 21. and Gen. 11.2. where it appeareth that Seventy Families were Born to Noah's three Sons, whence the Antients currently concur, that the Nations were afterwards diſtinguiſhed by ſo many Tongues and Countreys, Gen. 10.32.

Note here, 1. Though the World was newly waſh'd with the Floud, yet Chaldea was notoriouſly Idolatrous in Building Babel, &c.

2. Curſed Cham had a more numerous Off-ſpring, and more ſweetly ſituated, than his two better Brethren, Shem and Japhet, who were both bleſſed by Noah. For, (firſt) the Poſterity of Cham is Thirty upon the Regiſter, but of Shem only Twenty ſix, and of Japhet but fourteen. And, (ſecondly) Cham's Countrey (to wit, Canaan) was the Navel of the World, a Land that flowed with Milk for Neceſſity, and with Honey for delight, Exod. 3.17. (where the hardeſt Rocks did Sweat out Honey and Oil, Deut. 32.13. for them to ſuck and be ſatisfied, Iſa. 66.11.) A Land which God ſpyed out among all other Lands for his own peculiar people, yea, for himſelf to dwell in, which (indeed) was the glory of all Lands, Ezek. 20.6. Deut. 8.7, 8, 9. and 11.11, 12. Lo, this goodly Countrey was curſed Cham's, Poſſeſſion (whoſe portion was in this Life, Pſal. 17.14.) when his two Bleſſed Brethren dwelt in the more Barren parts of the Eaſtern and Weſtern World, for their hope was not in this VVorld, 1 Cor. 15.19. God deals with his people as the Inn-keeper doth with his Gueſts, who lets them have his choiceſt Meats and his chiefeſt Lodgings, but reſerves the Inheritance for his Children, and whatever proviſion they gather up till they Inherit (though it may ſometimes prove hard fare) yet they have all upon Free-coſt, whereas the VVicked (as do the Gueſts) pay dear for all their better Enjoyments at laſt, Job 20.14, 15. Levit. 18.25. Ezra 9.11. They were fatted for their own Fall.

The third Note is, Nimrod (of the Poſterity of curſed Cham) was the Captain, and Chief Maſter-Builder of the Tower of Babel, for that was the beginning of his Kingdom, Gen. 10.10. though not the end of it, for he ſwam to the Grandeur of his Monarchy through a Sea of Wood, while this mighty Hunter hunted Men (more than Beaſts) to Sacrifice their Lives to his own Luſt, which when he had done, he falls upon Building the Tower of Babel, and the City of Babylon, Gen. 11.2, 4. in the Land of Shinar, which ſignifies Hebr. that which ſcattereth, for it had ſcattered out of it all its wicked Inhabitants, they were all waſh'd away with the Floud, and ſcatter'd again by the confuſion of Tongues at the Building of Babel, Gen. 11.8. which was the great evil they feared, ver. 4. and by that Enterprize ſought to prevent. This wicked Work in Shinar (as the Countrey of Chaldea is call'd, Dan. 1.2.) God did witneſs againſt, and worded it with theſe bold Builders point to point; Go to, ſay they, Gen. 11.4. Go to, ſaith he, ver. 7. Let us Build up to Heaven, and get up to God, ſay they. (Hence the Poets feign their Gigantomachia, or Giants War againſt Jove, &c. heaping Pelion upon Oſſa, one Mountain upon another.) Let us go down from Heaven to them, ſaith he; Let us make us a Name, ſay they; Let us confound their Language, that they may not ſo much as know their own Names, ſaith he; leſt we be ſcattered, ſay they; Let us ſcatter them abroad the World, ſaith God, ver. 8. Thus the Lord confuteth their Folly from ſtep to ſtep, and puniſh'd their pride, for they did not Build for God, but for themſelves in contempt of God, and for ſuppreſſing his Worſhip, and ſetting up Idolatry, Conſecrating their Tower to Bel their Idol, and adoring the work of their own Hands; this brought confuſion upon them, thus provoking a Jealous God; and no better an Iſſue may the Babel-Builders of our day expect, God will turn them to Grazing, as he did Nebuchadnezzar, Dan. 4.30, 32, &c. who proudly ſpeaks, [This is Babel which I Build for the Honour of my Majeſty, &c.] As old Babylon was the beginning of Nimrod's Kingdom, Gen. 10.10. So Rome or New Babylon is the Head of Antichriſts Kingdom; the Pope is the Nimrod of the World, who Hunteth Mens Souls (to Murder them) Revel. 18.13. as he did Bodies.

The fourth Note is, Abraham's Anceſtors were Contributers to, and Abettors of this Building of Babel, for 'tis ſaid, Gen. 11.1, 2. the whole (Inhabitants of the) Earth were of one Language, and Journey'd from the Hills to the Plain, and ſaid one to another, Let us Build the Tower, &c. to wit, the Poſterity of Shem and Jophet, as well as of Cham, all Recorded, Gen. 10.

NB. … The Wicked are mixed among the Righteous in this World; and though Nimrod was the Ring-leader (as before) of this Theomachy, or Rebelling againſt God, and made the firſt motion of this Enterprise, Abiit tandem in ſtudium Catholicum, yet it gained an univerſal Conſent, even among Shem's Seed the Hebrews, and therefore godly Heber (their Father, Exod. 1.15.) call'd his Son Peleg, Gen. 10.25. which ſignifies Diviſion, that he might have before his Eyes a perpetual Monument of Gods Juſt Diſpleaſure againſt the proud Babel-Builders, becauſe then the Language was divided from the Hebrew; and Aben Ezra (overboldly) p. 135ſaith, that Abraham himſelf was one of this number of Builders; 'tis more probable his Progenitors were ſo, (whatever Abraham was in Idolatry while young as before) for they ſerved other Gods, Joſh. 24.2. Nor his Remote (ſuch as Noah, Shem, &c.) but his Immediate Progenitors, from whom Laban learnt to conſult his Teraphims, Gen. 31.19, 30. (goodly Gods, that could not ſecure themſelves from Stealing, nor from ſaluting Rachels Breech! ver. 34.) and to Swear by thoſe Idols, call'd the Gods of Nabor, ver. 53. as well as the Gods of Abraham, and of their Father Terah, all which ſerved ſtrange Gods, Joſh. 24.2. Even Abraham as well as the reſt, until God call'd him to his Foot, Iſa. 41.2. from the Feet of Idols, and from this Bel of Babel, were he Born at that time: This doth moſt highly advance the greatneſs of the Free Grace of God, thus to call whom he will, Mark 3.13. and to have mercy on whom he will, Rom. 9.15, 16. God found (even Abraham himſelf) ungodly, Rom. 4.2, 5. but he did not leave him ſo; God muſt make us good, or he'll never find us ſo: Indeed ſome ſay, that the Poſterity of Heber did not conſent to the Building of Babel, and therefore were not puniſh'd with the diviſion of Tongues, but retain'd their own Language, yea, and Countrey too, the Eaſtern part, and were not diſperſed to Remote places; but the general Opinion is, that the Seventy Families dwelt together before the Building of Babel, and all concurred in that Work, they all living in that Countrey where the Tower was Built.

The fifth Note, Doth Shem's Poſterity aſſiſt Cham's to Build Babel, and burn Brick with them in order thereto? then Shem's Seed ſhall make Brick as Bond-ſlaves in Cham's Countrey (to wit, Egypt) ſix Hundred years after, for deſpiſing the Bleſſing of Shem, Gen. 9.26, 27. and for expecting a Shem or [Hebr.] Name (by their Conjunctions with curſed Cham, Gen. 11.4.) of their own raiſing up in God-daring Work. Therefore Abraham's Succeſſors (to wit Believers, all of his Seed) are call'd upon to come out from Babylon, &c. Revel. 18.4, and not to aſſiſt in any ſuch God-provoking Enterprize as Abraham's Predeceſſors did, we muſt leave that Work to Cham's Poſterity, the Chaldeans or Romaniſts, and touch not (at all) of their unclean things, 2 Cor. 6.17. leſt we partake of their Plagues, Revel. 18.4, &c. Thus Abraham was call'd out of Ur of the Chaldees.

The ſixth Note is, Thoſe Babel-builders Erect a Fabrick of their own framing, with Brick of their own Burning 5164 paces from the ground, having its Baſis and Circumference proportionable to its height, to ſecure them (ſaith Joſephus) from another Floud, they therefore deſigned its top ſhould reach to Heaven, Gen. 11.4. (though, ſome ſay, 'twas not ſo high as Ararat from whence they lately deſcended) that Phraſe is but an Hyperbolical Speech, wherein too much is ſpoken, that enough may be believed, and all to declare their Ambition and Idolatry); Worſhipping the Work of their own Hands.

Inferences hence; 1. Pride made our Firſt Parents deſire to know as God, and it made thoſe Builders deſire to dwell as God, Iſa. 14.14. whereas humility (not haughtineſs) is the way to Heaven; had they lifted up their Hearts to God (as Pſal. 25.1.) as they did againſt God, they had nor been ſcattered.

2. The nearer thoſe Builders rais'd themſelves up to Heaven (ſo long as they were Earthly) the more they expoſed themſelves to the Thunder-claps of Heaven; thus their Folly thruſt them into the Revengers Hand, and, as they would ſpare God ſome labour of coming down, they meet him half way to fetch in their own Deſtruction; greatneſs without goodneſs is dangerous, Abraham is call'd from this place of Name, or Earthly Greatneſs.

3. Thoſe Builders did not deſign to Build to Heaven, becauſe they loved Heaven, but to get a Name and Fame on Earth; what we do out of Ambition, and not out of Conſcience in Gods Worſhip, there is Babel in us.

4. When we forſake the Name of the Lord (which is our ſtrong Tower, Prov. 18.10.) and abide not in Chriſt, 1 John 2.28. but go down to the Plains (as thoſe did from Ararat) and raiſe up Mounts of our own Righteouſneſs, what is this but a multiplying of Earth for poor Ants to climb up to Heaven, Coelum ipſum petimus ſtulittiâ, ſaith Horace. This ſublime Folly and Idolatry Abraham is call'd from, and ſo are all his Seed.

5. God calls Abraham (and us in him) from the Confuſion of Tongues; it hinder'd Babel, the Gift of Tongues did Build Zion, Acts 2. but our Zion goes on no faſter, becauſe our Tongues are divided, and we quarrel about words (as they did; Dubartas) as if we were Building Babel, not Zion; tis a foreign, or a War about words moſtly; the good God amend this fault.

The 2 Terminus à quo, or place from whence God call'd Abraham, was Haran or Charan which ſignifies Wrath, as before: This place was not the neareſt way from Ur of the Chaldees to the Land of Canaan, us appeareth in the Maps of that Country, but it being a Chief City (famous for the Overthrow of Craſſus:) Terah and Abraham, &c. might be tempted (out of their direct p. 136way) to go thither, and to ſtay five years there where they got much wealth, Gen. 11.31. and 12.5. Acts 7.4. until God came the ſecond time to Abraham, teſtifying to him concerning Haran, as was once ſaid concerning Athens (that famous City of Greece) 'Tis a pleaſant City to paſs through, but unſafe to Dwell in: This Haran (it ſeems) was ſo delightful a City to dwell in, that Nahor and Terahs Houſhold (which came with Abraham from Ur) ſtayed there, Gen. 24.4, 10, 15. yet was it Dangerous (as well as Delightful) to dwell in, for ſuch as ſtayed there, and went not thence with Abraham, &c. to Canaan, did fall to Idolatry, Gen. 31.30, 53. as before, and Joſh. 24.2. Or 2. If they were not tempted thither by the Tempting Devil, it may be ſaid, they were purpoſely led about by the moſt wiſe God, as were Abrahams off-ſpring afterward, Exod. 13.17, 18. Whereas the diſtance 'twixt Egypt and Canaan in the direct way was (as Philo ſaith) not much above three days Journey, yet God led them about, God did carefully chuſe their way (nor the neareſt, but the ſafeſt) for them, he tempts not above what we are able, but ſo orders the matter, that evils ſhall not be ready for us, until we be ready for them: Here Terah died, then Abraham was commanded to leave his Fathers houſe, (not in Ur,) to make his work more eaſy. Some ſay, this Haran was not far from the borders of Canaan; old Terah reach'd no farther, no more had Abraham done, had not God given him a ſecond pull. As the Earth needeth the former and the latter Rain, to bring on the Joy of Harveſt, ſo Abraham and all his ſeed need a former and a latter pull, to bring on that Joy in believing, a Joy unſpeakable and full of Glory. The firſt pull brings us only to the borders of Canaan, from ſin to duty, &c. To the Valley of Achor (which ſignifies trouble, Joſh. 7.6.) Or Spirit of Bondage, under ſome ſtrong convictions; yet this is a door of hope, Hoſ. 2.15. Iſa. 65.10. An happy inlet into the promiſed Lands; there they began to eat firſt of the fruits of the Land, Joſh. 5.10. At this door they hoped to have the Enjoyment of the whole, whereof that Valley was a Pledge and Earneſt: 'Tis thus with a Chriſtian, who is brought firſt into a Wilderneſs, Hoſ. 2.14. And into a Valley or low condition, by ſenſe of ſin and fear of wrath, and thence ſet upon Piſgah, or everlaſting Mountains; alas we need converting (grace often) and confirming grace oftner.

The (3d) is, Terminus ad quem, or place whither Abraham was called, this was not named, God did not tell it him in his Ear, yet ſhew'd it him to his Eye, Gen. 12.7. and Chap. 13.14. v. And ſeeing (the more certain ſenſe) is Believing, according to the Proverb. This Countrey (thus ſhewed and promiſed to Abraham) was Canaan, a Land that lay in Aſia the leſs, and ſo called from Canaan (the Son of Cham, the Son of Noah) who poſſeſſed it, yet there was this difference betwixt the perſon and the poſſeſſion (call'd after his name.) The man (Noahs' Son) was curs'd of his Father, Gen. 9.25. but the Land (being the Land of promiſe. Heb. 11.9.) was bleſt of its God. 'Tis called Jehovah's Land, Hoſ. 9.3. And Immanuels Land, Iſa. 8.8. The Land is mine, ſaith the Lord, Lev. 25.23. And God bleſt this his own Land ſo, as to make it the moſt goodly Countrey, abounding with all bleſſings, Deut. 8.7, 8, 9, and 11.11, 12. Yea the glory of all Lands, Ezek. 20.6. Flowing with choice and cheap commodities, ſo that it might well be call'd Macaria or the bleſſed Country, the Hebrew word [Canaan] ſignifies a Merchant, for this curſed Canaan (with his off-ſpring the Canaanites) did drive the Merchandize and Trade of wickedneſs, for which that bleſſed Land was to ſpue them out, Levit. 18.25. To make room for the bleſſed Seed of Abraham, and therefore was it promiſed to him, even when and while thoſe curſed Canaanites were then in the Land, Gen, 12.6, 7, and 13, 14, 15. and then and there did he build an Altar to the Lord, Gen. 12.8. and 13.18. Though the Canaanites were in it, which Altar and Worſhip was to wear out thoſe curſed ones at the laſt, Zech. 14.21.

In this Hiſtory is a manifold Myſtery; as 1. Where-ever Abraham was, his chief care was to be going on ſtill toward tie South, Gen. 12.9. as towards the Sun: So ſhould all the Children of Abraham travel towards the Sun of Righteouſneſs, Mal. 4.2. Setting forth early as Morning ſeekers, Prov. 8.17. And making Progreſs in Grace, as 2 Pet. 3.18. As from glory to Glory, 2. Cor. 3.18.

2. His firſt care in all places where he came was to build an Altar to his God, and ſo it ſhould be ours; we are a Kingdom of Prieſts, 1 Pet. 2.5. Rev. 1.6. And we have an Altar. Heb. 13.10. Which is Chriſt, who ſanctifies the Sacrifice, Mat. 23.19. Let us therefore by him offer up the oblation of Prayer and Praiſe to God, in all places, and at all times, Heb. 13.15. Pſal. 50.23. We ſhould build this Altar (not Stony, but Fleſhy) in our hearts, Ezek. 36.26.

3. Abraham built his Altars although the Canaanites were thin in the Land, and 'tis a wonder they did not ſtone him for ſo doing, which certainly they would have done, had not God reſtrained them: Thus ought all the Spiritual ſeed of Abraham to ſhine as Lamps in the midſt of a crooked and curſed Generation, Phil. 2.15. Mat. 5.16. And 1 Pet. 2.12. Holding p. 137forth the word of life, as an Enſign, and bearing up Gods name as a Badge or Beacon, yea wearing Chriſts mark in our foreheads, which is the place of our profeſſion, Rev. 9.4 We ſhould ſet up our Altars in Sight and Diſpight of Idolaters, as Abraham, and call them Jehovah niſſi, the Lord is my Banner, Moſes did, Exod. 17.15.

4. Abraham was the firſt man (we read of) who had God moſt familiarly appearing to him, and the ſight of the Canaanite did not ſo much diſcourage him, as the ſight of his God did encourage him; ſo 1 Sam. 30.6. And thus alſo, 'tis a ſight of God, (Eſpecially it frequent and familiar) that more encourageth the ſoul, than can all the curſed Canaanites and Corruptions (it ſees in it ſelf) diſcourage, yea though they be as Tall as Cedars, and ſtrong as Oaks, Amos 2.9. And though they have Iron Chariots, and be exceeding Strong, Joſh. 17.18. Indeed when fear (through unbelief) tranſcends Faith, then the Soul faith, I ſhall one day periſh by the hand of thoſe Soul Murthering Sauls. As David did, 1 Sam: 27.1. And deſpair of a Conqueſt, but when Faith gets above Fear by a freſh ſight of God (that beatifical Viſion) it then (like Hannibal's Vinegar) eats out its own way through the Alps of all oppoſition, when a beam of Divine Light is darted into the Soul; This is a Soveraign Cordial to ſave it from ſwouning, and is to Faith what Boaz was to Naomi, a Reſtorer of its Life, and a nouriſher of its old (or declining) age, Ruth 4.15. Then goes it forth in the ſtrength of the Lord, Pſal. 71.16. Both Conquering, and to Conquer all Canaanites and Corruptions.

5. As the Land (God gave to Abraham and to his ſeed) was the Lords Land (as before) and both he and they but Strangers in it, Heb. 11.9, 10, 14, 16. Thus Heber or Hebrew ſignifies [a Pilgrim or Stranger] in the Holy Tongue: So whatever Land, Houſes, Worldly enjoyments we have, and (in an Earthly ſenſe) call'd our own, yet all are the Lords, Pſal. 24.1. And we have but a Strangers Intereſt in them; as we have our all from God, ſo we ſhould ſpend our all for God, and while we live in Gods good Land, we ſhould live by Gods good Laws, and not ſuffer fulneſs to breed forgetfulneſs, Deut. 8.11. and 32.15. Laden bodies have often but leaden Souls. We ſhould look upon our all with a Pilgrims Eye, and Uſe our All with a Pilgrims mind. They that buy great Demeſnes, ſhould be as if they poſſeſſed not, 1 Cor. 7.14. And they that build goodly houſes, Deut. 8.12. (which make men unwilling to die, as being great loſers, if they have not alſo a Manſion-houſe in Heaven) and fill them with Silver and Gold, v. 13. Yet the Heart ought not to be lifted up, v. 14. Nor proſperity make us Proud, Reaſty and Ruſty, Jer. 22.21. Reſt muſt not breed Ruſt, remembring we are but Pilgrims▪ Pſal. 39.12. 2 Cor. 5.9. 1 Pet. 1.17. and 2.11. But a brood of Travellers, Pſal. 24.6. 'Twas a mighty work of Abrahams Faith (in this thing as in many others) to behave himſelf as a Stranger on Earth, becauſe he knew himſelf a Citizen of Heaven, Heb. 11.9, 10. &c. So we, Eph. 2.19, 20.

The (4th) particular is the end why God call'd Abraham, it was only to take poſſeſſion of Canaan, not to enjoy it as a preſent Inheritance, for we find that he was famiſhed twice out of this good Land of Promiſe; firſt into Egypt, Gen. 12.10. And ſecondly into Gerar the Philiſtines Countrey, Gen. 20.1. Yet did he ever make Canaan his retreating place, ſojourning in it For an hundred years, the remnant of his life. From which Hiſtory learn this Myſtery;

1. The moſt fruitful Land may be made barren, for the wickedneſs of thoſe that dwell in it, Pſal. 107.34. God can famiſh our Canaan to us, Zeph. 2.11.

2. Suppoſe we be forced into Egypt of Philiſtia to ſeek for that we cannot find in a famiſhed Land of Promiſe, yet this is our beſt retreating place when God heals our backſlidings, Hoſ. 14.4. Alas we are over apt to ſlip out of the Land of Promiſe as Adam was out of Paradiſe, and Abraham out of Canaan, but the Lord keeps the Feet of his Saints, 1 Sam. 2.9.

Obj. Though, Heb. 11.8. ſaith, God call'd Abraham to Canaan, to receive an inheritance there, and Acts 7.5. ſaith▪ Yet God gave him no inheritance in it, not ſo much as to ſet his Foot on.

Anſ. Theſe two ſeeming contradictory places are thus reconciled.

Anſw. 1. Abraham did inherit Canaan myſtically, as that Land was a Type of Heaven, which is call'd Abrahams boſom, Luk. 16.23. God may deny literally, yet grant Myſtically or Spiritually. Inaſmuch as God gave Abraham the heavenly Canaan (though not the Earthly) for his inheritance, 'twas more than equivalent, though God deni'd him in Silver, he paid him in Gold.

Anſ. 2 He did inherit it in his Poſterity, (though not in his perſon) four hundred and thirty years after the promiſe, Gal. 3.17. Thus God kept his promiſe with him, and ſo he doth with us, though we ſee not the performance thereof: Thus Abraham, Iſaac and Jacob (all three) are called the heirs of the promiſe, Heb. 11.9. But none of them heirs of the Land promiſed, they all had the promiſe, when they wanted the Land. They all enjoyed the promiſe, though the performance of it was afar off, yet they ſaw it, embraced it, and died in the Faith of it, v. 13. p. 138It is the cuſtom among men, firſt to take Poſſeſſion, and afterwards to Inherit and Enjoy, which may be ſome reverſion only, and perſonal peaceable poſſeſſion may by ſome long Leaſe be Interrupted for ſome Generations. This was Abrahams caſe, yet took he Poſſeſſion of the Land, becauſe of his Title to it, which was threefold, 1. By Promiſe. 2. By Conqueſt. 3. By Purchaſe.

1. By way of Promiſe; God made Canaan to belong unto Abraham by making a Promiſe of it to him no leſs than four times, Gen. 12.7. and 13.15. and 15.7. and 17.8. This Promiſe of God (being a fourfold Cord) Abraham accounts his beſt Free-hold; hereupon he left his preſent Poſſeſſions in Ur and in Haran, though he ſaw not ſo much as a Foot of the Land of Canaan made over to him as an Inheritance in his day, Act. 7.5. yet he look'd upon all as his own. This Hiſtory containeth a Myſtery, to wit, thus it is with all the Faithful, as it was with the Father of the Faithful, ſuch have the Spirit of Truth to aſſure them of their Intereſt in Divine Promiſe? 2 Cor. 1.22. and 5.5. Eph. 1.14. 'tis an Earneſt. This makes them exceeding Rich, though they ſee not the Actual Performance of them in their day. The wealth of a man is not reckoned ſo much by the ready Caſh (he hath by him) in his Coffers, as by the ſubſtantial Bills and Bonds, &c. he is able to produce; thus the greateſt part of a Believers Wealth lyeth in good Bills and Bonds, under Gods own Hand and Seal, all Signed in his Word, and Sealed by his Spirit. He therefore accounts Heavenly Promiſes far better than Earthly Performances; as Abraham did only take Poſſeſſion of Canaan, which afterwards he was to Inherit, ſo a Chriſtian takes Poſſeſſion of Heaven with his Name written in it, Luke 10.20. and with his Heart Panting towards it, 2 Pet. 3.12. having his Converſation there, while his Commoration is here; and Abraham asked a Sign to aſſure him of his Inheritance, Gen. 15.8. not becauſe he believed not Gods Promiſe (thrice made over to him) before, but that he might the better believe after. How great is Gods Love to us in giving us his Sacraments, wherein he maketh himſelf Viſible, as well as Audible, to us? Yet this is greater Love to give us the Privy Seal of his Spirit (as well as the Broad Seal of his Sacraments) for our better ſecurity.

2. By way of Conqueſt; Canaan belong'd to Abraham in his Conquering Chedarlaomer, &c. Gen. 14.4, 15, 17. This great King was the Son of Elam, the Son of Shem, Gen. 10.22. and According to Noahs Prophecy (Canaan ſhall be Shem's Servant, Gen. 9.26.) this Chedarlaomer was Lord over the Canaanites and over thoſe chief Cities which ſtood in the plains of Jordan, Abraham conquers him in battel, ſo Canaan became the Conquerours by Conqueſt, he became the Heir of Canaan; the Hiſtory holds forth this Myſtery, that all Chriſtians (the Children of Abraham are by their New-Birth Born Heirs of Heaven, the Celeſtial Canaan, they ſhould therefore be Valiant for it, Jer. 9.3. And Violent to Storm it, Mat. 11.12. 'Tis the meek, that Inherit the Earth, Mat. 5.6. but 'tis the Violent that both wins and wears Heaven, as above. As Davids worthies brake through all Difficulties to come to the well of Bethlehem, 2 Sam. 23.16. So the good Souldiers of Chriſt (2 Tim. 2.3.) ſhould endure all hardneſs and hold Heroick reſolutions to have Heaven by Conqueſt, whatever it coſt them, that they may be more than Conquerours, even Triumphers, Rom. 8.37. 2 Cor. 2.14. what was ſaid of Cyprus, that the Richneſs of that Country did ſollicit the Hungry Romans to attaque and overcome it, may be much more ſaid of Heaven in its bliſs-ful Riches: When Iſrael heard that Canaan was the glory of all Lands, this made them run violently through all dangers to ſubdue and enjoy it; when Joſhuah ſaw the ſlackneſs of ſeven Tribes, which had received no Inheritance, nor cared to do ſo, conſulting their own caſe, and not daring to wage a new War, he ſeverely checks them, ſaying, How long will ye be ſlack to go up? &c. Joſh. 18.2, 3. So we muſt lay hold on Eternal Life, 1 Tim. 6.19.

3. By way of purchaſe Canaan was Abrahams: Though all the Land was his by Promiſe, yet he procures only a Burying place by purchaſe, Gen. 23.16. &… not having a Foot of it for his own preſent poſſeſſion: This purchas'd Burying place was an earneſt for all the reſt, hence all the Patriarchs (Dying after) deſir'd to be Bury'd in it, Gen. 47.30. and 50.25. a Sepulchre of ones own was a ſign of firm poſſeſſion, Iſa. 22.16. As in Shebna's caſe who hewed out for himſelf a ſtately Sepulchre in Jeruſalem as it he had been of the ſtock Royal; and had a right there, whereas he was but a ſtranger, an exotick Plant, and a meer Muſhroom, or Terrae-filius, an up-ſtart Forreigner, yet died a diſgraceful out-caſt v, 18. but Abraham's Aſſurance (made to him) of this Burying-place, Gen. 23.20. was a Prophetical Sign of a certain future poſſeſſion, as Jeremy's was, Jer. 32.7, 10, 15, 43. Hence flow ſome Remarkable Inferences, As,

1. Abraham was the firſt Purchaſer of Land that is mention'd in Scripture, yet his Purchaſe was not a place to build on, but to Bury in, which teacheth us, our chiefeſt care ſhould not be for this preſent Life, (being only Pilgrims here, and living only as in Tents) but for p. 139the life to come; the very Egyptians had ſome notions of this great Truth, in their building but mean houſes, yet moſt coſtly Tombs; but the Hebrews ſaw it more clearly in calling their burying-places [Beth Cajim] the Houſe of the living, Job 30.23. Iſa. 14.13. Pſal. 49.14. and 89.48. as Heaven is call'd the Congregation-Houſe, of the Souls of Juſt Men, Heb. 12.23. So the Grave is the Congregation-Houſe, to Which the Bodies of all the Living are aſſign'd. 'Tis the publick or common meeting-place; hence when Godly Men Die, they are ſaid to be gathered to their People, Gen. 25.8, 17. and 49.33. Numb. 31.2. 'Twas the Jews cuſtom to Hew out their Sepulchres long before their Death, to be ſtanding memorials of their mortality; thus Joſeph of Arimathea had his Tomb in his Garden, that his choiceſt delights there might be moderated with meditations of Death, whereof he was there alſo minded, Mat. 27.57, 60.

The 2. Inference is, Abraham is call'd the Heir of the World, Rom. 4.13. much more muſt he be the Heir of this little Land of Canaan (reputed no bigger than our Wales) wherein he had now ſojourned about ſixty years, yet purchaſed not one Foot of Inheritance ſave only this Burying-place in it at that time for his Dear Dead Sarah; 'tis not Improbable though, that ſome of his Family (ſo numerous) might Die in ſo long a ſpace of time, yet we read not a word of his Carking care for purchaſing Poſſeſſions wherein to entertain his numerous Family while all living, or wherein to Bury them when any of them Died, until it came to his Dear Sarah's caſe: oh then, why ſhould any of the Children of Abraham be diſcouraged that they have no more than a Burying-place upon Earth, when Father Abraham (the Heir of the World) had no more: a great Worldling (who laid Houſes to Houſes, and Land to Land, by multiplyed Purchaſes) was gravely rebuked by a good man, who meaſured out his Grave before him, and told him thoſe few Inches of Earth he muſt be reduced to at the laſt: we ſhould (with Father Abraham) mind our Mortality moſt, and other things leſs: The firſt Doom God Denounced was [Thou-ſhalt ſurely Die] and the firſt Doubt the Devil ſuggeſted was [Thouſhalt not ſurely Die] there yet remains ſomething of the Spawn of that old Serpent in us to forget our Mortality, and to hope yet to live a little longer, and ſo to doubt of that whereof there is the greateſt certainty, putting the evil day of Death far from us, whereas we ſhould neither be fond of Life, not fearful of Death, but learn to Die daily, making Death familiar to us at Bed and Board: 'Tis very obſervable, how our firſt Parents cloth'd themſelves with Fig-Leaves, but God miſliking that, gave them Garments of Skins, a memorial of Mortality; hence ſome ſay that Chriſt Curſed the Fig-Tree, which bore only Leaves to cover Mans Sin, but commended John Baptiſt who did wear Skins to mind him that he was a poor Mortal.

The 3. Inference remarkable is, If to this of Abrahams purchaſing a Burying-place we compare the Jews purchaſing with the Price of Chriſts Blood that Potters Field to Bury Strangers in, Mat. 27.7. This will Teach two things.

1. That the Jews began to be Diſpriviledg'd and Diſinherited of their own Land by Crucifying the Emmanuel and Lord of the Land, Iſa. 8.8. Hoſ. 9.3. for hereby Strangers or Gentiles got Footing in it, and Poſſeſſion of it, as the Evangeliſt ſaith, purchas'd by Chriſts Blood.

2. If we be Strangers (as we are Gentiles) to the Jews Sin in Crucifying the Lord of Life then 'tis not ſo much a Burying-place, but a Living and Reigning-place is alſo purchas'd for us by the Price of Chriſts Blood, not only a Burying-place for our Bodies (as a ſafe Receptacle and Dormitory until the Reſurrection) upon Earth (the Panegyrick or Congregation-Houſe, as before; the Lord keepeth all the Bones of his Saints, Pſal. 34.20.) but alſo a Reigning-place for our Souls in Heaven, to wit, thoſe Glorious Thrones Promiſed to ſuch as follow Chriſt in the Regeneration, Mat. 19.28. and thoſe Manſions of Glory, which Chriſt both Purchaſeth and Prepareth, Joh. 14.2, 3. not only for the Soul until the Reſurrection, but alſo for the Body after, even for ever.

Thus far of Abrahams Divine Call in all its parts, when, whence, whither and why: now followeth his Obedience of Faith to Gods Call: 'tis expreſly ſaid, he obeyed, and went out, not knowing whither, Heb. 11.8. as if he had follow'd God blindfold, putting his hand into Gods hand, and reſigning up himſelf to his God, and his Will to Gods Will, well knowing with whom he went, though he knew not whither be went,: So that Abrahams Obedience is Eminently Exemplar to all the Sons and Daughters of Abraham, we muſt all walk in his ſtops, or we ſhall never Lodge in his Boſom, as before: All his Children muſt write after his Copy of Obedience, which in its tranſcendency, hath a threefold excellency: It was an Obedience ſo tranſcendent as to be,

1. Without Heſitation. 2. Without Reſervation. 3. Without Limitation: Of theſe in order.

1. It was Obedience without Heſitation; he uſed no diſputation in the caſe, he falls not upon arguing with God in any Carnal reaſonings againſt his Call and Command, ſaying, I cannot p. 140apprehend any urgent occaſion why I ſhould forſake my own Native Countrey; and may not I juſtly ſuſpect it no better than a piece of ſublime folly to go I know not whither, and to leave a certainty for an uncertainty? Is not one Bird in the Hand (as ſaith the Proverb) better than two in the Buſh? He doth not alledge, Lord, firſt ſatisfie my Scruples, and convince my Judgment that 'tis my Duty, and then will I follow and obey thee: No, he doth not diſpute, but diſpatch, he doth not ſay (as thoſe Recuſants in the Goſpel ſaid) Suffer we firſt to go and bury my Father, Mat. 8.21. Or I have bought a piece of Ground, and I muſt needs go to prove it, &c. Luke 14.18, 19, 20. Neither did Abraham dare to do as better Men than thoſe aforeſaid, even as Moſes, Exod. 3.1… and 4.10, 11, 12, 13. or as Jeremy, Jer. 1.6. who (both) do bring in their carnal Reaſonings ſtrongly to confute God and his Call. No ſuch thing is Recorded of Abraham, had he with Theudas thought himſelf ſome body, Acts 5.36. He would have rais'd ſome chatting Diſcourſe or Dialogue with God, but he plainly becomes a No body before him, lyes down at his Foot, Iſa. 41.2. and by the ſtrength of his Faith daſhes down all the ſcummy Bubbles of carnal Reaſonings, which unbelief would have Boiled up. He falls down before the Majeſty of that Great Divine Truth [Who art thou, Oh Man, that dareſt reply againſt God, or word it with him?] Rom. 9.20, 21. If a private Subject may not ſay to his Prince [What doſt thou?] Eccleſ. 8.4. Much leſs may poor Man ſay ſo to the Great God, that King of Kings, and Lord of Lords, 1 Tim. 6.15. Balaam took it ill that his Aſs ſhould reply upon her Maſter, Numb. 22.29. But we muſt be content to be dumb Aſſes (as the Apoſtles phraſe is, 2. Pet. 2.16.) and ſpeechleſs Fools in reſpect of our Lord and Maſter Jeſus Chriſt, 1 Cor. 4.10. 'Tis not a good Angel, but the evil one that opens our Mouths to make replies upon ſuch a Soveraign Maſter; our Lord is wiſer for us than we can be for our ſelves; our fleſhly wiſdom is enmity againſt God, Rom. 8.7. That is the forbidden Fruit which muſt be vomited up by Repentance, it being Earthly, Senſual and Deviliſh. Jam. 3.15. It is remarkable, how God ſpoke in the ſilly Aſs, but 'twas the Devil that ſpoke in the ſubtile Serpent; and how Chriſt rode upon an Aſs into Jeruſalem, but Satan convey'd himſelf by a Serpent into Paradiſe; we muſt all die to our own wiſdom and live in Gods, as Aaron's Rod ſwallow'd up thoſe of the Magicians, Exod. 7.12, ſo ought Gods Wiſdom to ſwallow up ours: A poor, nothing, bewilder'd Creature is moſt ſuitable and acceptable to an All-ſufficient Chriſt, who is Wiſdom in the Abſtract; we muſt reſign our All to him who is our All in All, Col. 3.11. without Heſitation.

2. As Abraham's Obedience was without Heſitation, or any contrary Diſputes againſt Gods Call, ſo it was without Reſervation, he reſigns up himſelf to the command of God, not by halves, but wholly, without any [Ifs] or [Ands] as we ſay, The Popiſh Lying Doctrine of Mental Reſervation was unknown to Father Abraham in that Day. He put his Hands into Gods Hand a (as before) and did (as it were) wink with his Eyes, bidding God to lead him whither he pleaſed, believing he might follow God dry-ſhod, even through the very Sea: Magnus eſt animus qui ſe Deo tradidit, puſillus & degener qui obluctatur; ſuch a Soul is truely Brave and Noble, that can wholly reſign it ſelf up to its Sovereign Lord, to be led by him whither he pleaſeth, but that is a low-ſpirited one, and degenerated from Abraham, who reſiſts his will, Rom. 9.19. with their own fooliſh Reaſon, ſaith a Father, yea, and the Poet could ſay, —Quo fata trahunt, retrahunt que ſequamur.

We muſt follow the foot-ſteps of Providence, whether forward or backward; Come with Chriſt even from Lebanon, Cant. 4.8. that goodly and deſirable Mountain, Deut. 3.25. and follow the I…amb every where, Revel. 14.4. Moſes put off his Shoe, Exod. 3.5. as a Token or Symbol of reſigning up all the Right in himſelf unto God (according to Deut. 25.9. and Ruth 4.7.) without any reſerves; and this is the chief part of a Chriſtians Royal Prieſthood, to yield up his whole ſelf as a Living Sacrifice, Rom. 12.1. unto God, and that truely without halting, yea, and throughly without halfing. God will not be content with half, he will have all, or none at all: Naaman had his reſerves, 2 Kings 5.18. ſo had King Agrippa, Acts 26.28. and ſo had the young man, Mat. 19.22. He who ſaith, My Son, give me thy Heart, Prov. 23.26. expects not half, but requires the whole, Deut. 11.13. and 13.3, &c. Joſh. 22.5. Pſal. 86.12. Joel 2.12. Mat. 22.37. Acts 8.37. What we do herein, muſt be done with our whole Heart, with all our Heart, with all our Soul, and with all our ſtrength: God gives a whole Chriſt to us, and ſhall not we give a whole Heart to him? Chriſt engageth his whole Heart for us, Jer. 30.21. and ſhall not we engage our whole Hearts for him? We may not put him off with a piece of our Hearts, nor reſerve-our Agags, and the fatteſt of the Amalekites, (as Saul did) contrary to Gods expreſs command, 1 Sam. 15.3, 9.

p. 1413. As Abraham's Obedience was without Heſitation and Reſervation, ſo 'twas without Limitation, lying at Gods Foot, Iſa. 41.2. and Lackeying it at Gods Stirrup, (as it were) Gen. 17.1. walking when and whither God would guide him, without putting any preſcriptions of his own upon his God, acknowledging himſelf unworthy to direct God, how God might direct him; he would not be ſo fooliſhly wiſe for himſelf, but God (who is Infinitely wiſe) ſhould be wiſe for him, for who knoweth the mind of his Lord, or who hath been his Counſellor? Rom. 11.34. He well knew that the beſt Man is altogether unable to give Counſel unto the only and Superlatively moſt Wiſe God: Alas! We (who profeſs our ſelves the Children of Abraham) would put many Fetters upon Gods Almighty and All-ſufficient Hands. 'Tis too too common with us, as it was with Iſrael, to limit the Holy One of Iſrael, Pſal. 78.41. Eſpecially in Four Reſpects.

1. In reſpect of Time. 2. Of Place. 3. Of Means. 4. Of Manner.

1. In reſpect of Time, We would not refer our Matters to Gods time, (who beſt knows how to time our Mercies, waiting (with them in his Hand) to be gracious to us in the beſt Seaſon, Iſa. 30.18.) but we will preſumptuouſly confine God (who is a moſt Free Agent) unto our own Time: The Bleſſed Virgin (her ſelf) had ſome Tincture of this evil, in confining her Son Chriſt to the timing of a Miracle for turning Water into Wine, John 2.3. for which our Lord turns ſhort upon his dear Mother, ſaying, What have I to do with thee, Woman? mine hour is not yet come, ver. 4. Thus would we oft-times limit Chriſt to our time in turning the Water of our Affliction into the Wine of his Conſolation, and when we dare thus reſtrain Chriſt from his Own Soveraign Freedom, then doth it conſtrain him to reprove us, as he did his carnal Kinſmen, ſaying, Your time is alway ready, but my time is not yet come, John 7.6. Sometimes Mans time doth over-run Gods time, to wit, in caſe of ſome Mercy that is expected, Jer. 8.26. They limited God to deliver them that Summer at the fartheſt, but at other times, Mans time cometh all behind Gods time, to wit, in caſe of ſome Duty to be performed, Mat. 8.21, 22. Suffer me firſt to go and bury my Father, before I come to follow thee, as that hollow-hearted Hypocrite ſaid to Chriſt, not minding the main, under pretence of promoting leſs neceſſary Duties that might be done as well by other Hands, as Martha did, Luke 10. laſt, when Chriſt loved Attention of Soul more than Attendance of Body. Thus Man dare ſet God a time in both theſe caſes, not only Ante-dating Gods Mercy, but alſo Poſt-dating our Duty, whereas both are beſt in their proper Seaſons; Man would have Mercy when 'tis overgreen; but he can be content to let Duty alone till it be over ripe, yea, rotten; there is a Seaſon for all things, as God ſeldom comes with Mercy at our time, ſo he never fails to come with it at his own time. The Bethulians (in the Apocryphal Book of Judith) limited God to lend them his help within five days, and had Saul ſtaid out his compleat ſeven days (commanded) for Samuel, as he had not then faln upon that prepoſterous Duty, (of Sacrificing, &c.) ſo his Kingdom had not been rent from him, 1 Sam. 13.8, 9, 13. The timing of Duty aright requireth much godly prudence, Saul's patience had not its perfect work, Jam. 1.3. He ſhould have ſtaid a little longer for Samuel. The Men of Iſſachar knew how to time all Duty, 1 Chron. 12.32. Saul's precipitancy by conſulting with them had been prevented.

The ſecond Circumſtance wherein Man limiteth God is place (as well as time) whereon I might enlarge alſo; but to be ſhort in this, and in the following particulars, which may borrow light from the foregoing: The Captains and People come to Jeremy for Counſel, humble themſelves before him, beg'd his Prayers for Direction what place they ſhould fly to for a Sanctuary (now when Iſhmael had ſlain Gedaliah) from the King of Babylon, who would certainly aſſault them for that Murther through their neglect. Oh what good words do they ſpeak to the Prophet, [pray for us, that the Lord may ſhew us the way, &c. Jer. 42.1, 2, 3.] and who would not think but that theſe Men thought as they ſaid, and ſpake unfeignedly from their Hearts? whereas it ſoon after appeared, that all this ſeeming good Addreſs was no better than deep diſſimulation, for they came with this Mental Reſervation; If God will direct us to go down to Egypt, we will obey, if to any other place, we will not: It is manifeſt, that they had reſolv'd before Hand to go down to Egypt, therefore were they gone to Geruth-Chimham (which was the high Road to Egypt, Jer. 41.17, 18.) when they brought this requeſt to Jeremy only in a pretence of piety, and to put a greater Reputation on their fore-ſtalling Reſolution, might they have but Gods Approbation, which ſeeing they could not obtain, they will drive on their deſign at a venture, tide Life, tide Death, fall Back and fall Edge, come good, or come evil. Though they had promis'd under a Solemn Oath, that which they never intended to perform, ver. 5. Oh hateful Hypocriſie, ver. 20. therefore they going into Egypt as into (according to their thoughts) the VVorlds warm Sunſhine, they went out of Gods protection, and put themſelves into his puniſhing Hands, and p. 142the Sword they feared and ſled from, did there overtake them, ver. 16, 17. The Great God hath long Hands, and the wicked cannot run out of the reach of his Rod: Thus the Old Teſtament Worſhippers limited God to a place, confining him to their Temple, whereas in the New Teſtament times ſuch limitations were done away, John 4.20, 21. and Prayer may be made not only in the Houſe of Prayer, but any where, every where, 1 Tim. 2.8. any corner (if but of a Chimney) may now make a good Oratory; yea, the ſecret places under the Stairs, Cant. 2.14. the voice is ſweet there alſo.

The third particular) is the Means, wherein we often limit God as well as in reſpect: of time and place. Thus Iſrael muſt not have God to ſpeak to them (though it was a wonderful condeſcention and unparallell'd honour) it muſt be Moſes, leſt they die, Exod. 20.19. compar'd with Job 33.6, 7. And what great matters (it was ſaid) would one from the Dead do, Luke 16.30. Though Lazarus was ſuch, yet little regarded, John 12.10. Thus Iſrael did ſo limit their Deliverance to the preſence of the Ark, that their Idolizing of it betray'd it into the Philiſtines Hands, 1 Sam. 4.3, 11, 21. And thus when the Brazen Serpent (a Bleſſed Means of Healing before) was become an Idol to Iſrael, Numb. 21.8. 2 Kings 18.4. it became Nehuſhtan, or a common piece of Braſs, having no Vertue of Cure in it: God makes us defie what we have Deified, Zeph. 2.11.

The fourth particular is the Manner, wherein we oft preſcribe to God: Thus thoſe curſed Carnaliſts cryed, We will have Plenty with Purity, and the World with Worſhip, or we will have none of it, Jer. 44▪ 17, 18. Thus Peace and Plenty is the Popiſh Plea (as well as Antiquity) and their ſtrongeſt Pillars for upholding their rotten Religion, and their Idolizing the Virgin Mary (whom they call the Queen of Heaven, as thoſe did) and equalling her Milk unto Chriſts Blood for Soul vertue. The Wiſe Man ſaith, Say not thou, what is the cauſe that the former days were better than theſe, for thou doſt not enquire wiſely concerning this? Eccleſ. 7.10 as if thou wert wiſer than God to govern the World; Alas! the Times are the worſe becauſe we are no better; we muſt not take non cauſa pro cauſa. In promptu cauſa eſt, the Reaſon is ſoon render'd, wickedneſs is the true cauſe, and not much Preaching or ſtrict Worſhip, as the World ſaith, 'tis hard Hearts that make hard Times: Nay, even Profeſſors themſelves will not own God, unleſs he appear to them in their own manner, whereas God ſheweth himſelf in divers manners, Heb. 1.1.

Hence have we many famous Remarks, As,

1. That though blind Obedience as to Man is abominable, yet as to God 'tis highly commendable, ſuch as this of Abraham's was.

2. Though this Obedience of Abraham was a blind Obedience as to his own Will, yet was it not ſo, as to Gods Will, for Gods Will was the Rule of Abraham's Obedience.

3. Though Abraham knew not whither he went, Heb. 11.8. yet he knew well with whom he went, even one with whom he was ſure he could not poſſibly miſcarry: It David could ſay to Abiathar, VVith me ſhalt thou be in ſafety, 1 Sam. 22.23. How much more may Abraham's God ſay ſo to him? Hereupon Abraham put God to it, as a proof of the Truth of his Promiſe.

4. Abraham knew not, yet ſollow'd, not knowing whither, but we know (from the ſure VVord of Prophecy) whither our way leadeth, to wit, to Heaven; 'tis a ſhame for us not to follow; Abraham's following God Blindfold brought him to the Earthly Canaan, but our following God with our Eyes opened will bring us to the Heavenly Countrey.

5. Such as never yet experienc'd Gods Call, ſaying, [Get thee out of thy Countrey, &c.] and the anſwer of a good Conſcience, 1 Pet. 3.21. their Hearts Ecchoing again to Gods Call, Pſal. 27.8. in their Effectual Calling, are yet in Ur of the Chaldees, in the Countrey of Babel, or Confuſion: They are yet in the Shadow of Death, and Region of Darkneſs, Mat. 4.16. Under the power of Belial, and Servitors of Hell; Alas! the Devil is both their Maſter and their Father.

6. Such as continue in an uncall'd condition, yield up themſelves to Satan, VVorld, and ſinful Self, as Abraham did yield up himſelf to his God. They live in the very Suburbs of Hell, under a curſed blind Obedience, and are condemn'd already, John 3.18. having the wrath of God abiding on them, ver. 36. conſuming the Stubble.

Hence alſo have we theſe Excellent Inferences; As,

1. Mans Heart hath many Suitors; there was never ſuch contending about the Body of Moſes, Jude ver 9. as there is about the Soul of Man. We ſhould not ask ſo much who wooes our Hearts (for there be many wooers thereof, the Fleſh, the VVorld, the Devil und God) but who wins them: Ask not ſo much whither goeſt thou, as with whom goeſt thou. If thou goeſt with Satan, thou goeſt to Hell, if thou goeſt with God, thou goeſt to Heaven; this latter queſtion is reſolved by anſwering the former: If we know with whom, we muſt know whither we go.

p. 1432. Gods Call (ſpeaking to us with a ſtrong Hand, Iſa. 8.11.) muſt fetch us oft from our falſe Reſts, as it did Abraham from Ur and Haran; Reſt without a change is ſuſpicious Reſt: Till God ſay effectually, [Get thee out of thy Countrey, &c.] we are ſetl'd upon our Lees, Jer. 48.11, 12. Till we can Experience an Heart-changing and a Life-changing Work; we cannot be as Moſes, drawn out of the VVater, Exod. 2.10. nor right Children of Abraham call'd from Chaldea to Canaan.

3. If we be truely ſuch, then Children muſt reſemble their Father in reſigning up themſelves to God, as Abraham did, and that upon theſe Motives.

1. We are fooliſh and unskilful to order our own ways for either our Temporal, Spiritual or Eternal good: So long as Chriſt openeth not our Eye, the Blind leads the Blind, (a Blind Underſtanding leads Blind Affections) no vvonder if we fall into the Ditch: God therefore muſt be our Guide even unto Death, Pſal. 48.14.

2. We have loſt our ſtrength as vvell as our skill by the Fall, and are unable to caſt our ſelves into the Pool of Betheſda, when the Angel moves the Waters, John 5.5, 6, 7. Some muſt help us (poor impotent ones) and none can better do it than God.

3. We have forfeited our Intereſt in our ſelves by the Fall, ſo are faln into our Lords Hands for want of Repairs, or as wafes and ſtrays; the Lord of the Mannor ſeizeth on us for not paying our Fines; we be Bankrupt Merchants, we cannot anſwer our Landlord (as broken Tenants) one of a thouſand, Job 9 3. Will we but come into Gods Hoſpital, he will take care of us, if we will be at his finding. Thoſe. which were poor in Iſrael, were equally with the Prieſts cared for by the Lord.

4. Beſides all this, God hath bought us with a price, 1 Cor. 6.19, 20. therefore ſhould we thus glorifie him. The Firſt-born were his, and ſo are all the Redeemed: We give but God his own; and will a Man Rob God? Mal. 3.8.

5. We yield not to an Enemy, but to our beſt Friend; not to Ruine, but to Reſtore us, &c. Let Faith have. VVarrants, and it truſts God with Events, Job 13.15. Luke 1.38. Pſal. 55.22. 1 Pet. 5.7. Mat. 2.22. We have (with Moſes) lived long in Pharaoh's Court, come now to Gods Court, and yield your ſelves to him, whoſe Right it is to Rule you, Rom. 6.13. and is Rich to Reward you after ſuch yieldings; 'tis not Loſs but Everlaſting Gain.

Having diſpatched the firſt of Abraham's Ten Tryals, I omit the other Eight. As,

1. His being famiſh'd out of Canaan into Egypt, where both his own life and his Wives Chaſtity, were endangered, Gen. 12.10▪ 12, &c.

2. The Diſſention 'twixt Lot and Abraham, Gen. 13. Which occaſion'd a departure each from other.

3. The Battel Abraham fought for the reſcue of his brother Lot notwithſtanding his departure from him, Gen. 14.

4. His domeſtick diviſions about Sarah and Hagar, Gen. 16.

5. His undergoing the pain of circumciſion as a Seal of Gods Covenant to him, Gen. 17.

6. His interceeding for Sodom, &c. Eſpecially for Lot in Sodom, Gen. 18. and 19.

7. His being famiſhed again out of Canaan into the Philiſtines Countrey, where himſelf and his Wife was again endangered, Gen. 20.

8. His caſting out the bond-woman, Hagar and her Son Iſhmael, which was grievous to him, Gen. 21. Theſe eight tryals with the firſt and the laſt make up the compleat Pythagorical and perfect number of Ten, and as the Tenth Wave upon the Sea Shore, ſome obſerve to be the ſtrongeſt ſo the tenth Tryal of Abraham is evident to be the ſoreſt. Note hence,

1. If Abraham had his Ten Tryals, and waded ſo deep in the waters of affliction, why ſhould any Son or Daughter of Abraham grudge to wet their feet therein, had his boſom (which is a Synonymon of Heaven, Luk. 16.23.) So many temptations in it? and can any of our boſoms plead exemption from them? Eſpecially, when the Grand Statute of Heaven hath appointed that we muſt through much Tribulation enter into the Kingdom of God, Acts 14.22. Yea and all that will live Godly in Chriſt Jeſus ſhall ſuffer Perſecution, 2 Tim. 3.12. There is a [Muſt] in the former, and a [Shall] in the latter Scripture: The

2. Note is, as God reſerv'd the ſoreſt Tryal for the laſt of all Abrahams ten; So may he do to us, we have not yet reſiſted unto Blood ſtriving againſt ſin, Heb. 12.4. Our ſoreſt Tryals may be yet to come, Eſpecially, If the witneſſes be not yet ſlain, and the laſt bite of the Beaſt of Babylon (that deadly bite) be not yet over.

The 3. Note is, as God gave Abraham Tryals, Phil. 1.29. they are a gift; ſo he gave him Faith to ſupport him in them; his Faith was the gift of God, Eph. 2.8. And his Tryals were given him that he might know the gift of God, Joh. 4.16. His Faith was his Shield, Eph. 6.16. Which he had ready by him when he was to uſe it. Oh that our Shield may be p. 144as ready as was his (in whoſe boſom we deſire to reſt,) Heb. 11.8, 9, 17. Alas we think our ſelves ſtrong until we come to be tryed, but upon Tryal we are oft found to want this Shield which is Piſtol-proof, yea Cannon-proof; hence prove we but as young Jether, who did not dare to encounter his adverſaries, Judg. 8.20. We ſhould live by our Faith, Hab. 2.4. Rom. 1.17. Gal. 3.11. Heb. 10.38. And we muſt die by our Faith, Heb. 11.13. Yea do and ſuffer all by it.

The 4. Note is, According as Abrahams Faith was, ſo were his Tryals, a ſtrong Faith ſhall have Strong Tryals, but a weak Faith ſhall have but weak Tryals. God ever ſuits the burden to the back, and the Stroke to the Strength, 1 Cor. 10.13. According as we are able; Adhaering Faith cannot carry the Soul dry-ſhod through the deep waters of Affliction as aſſuring Faith can do. Therefore God expecteth more from an Abraham (laying more load upon him, becauſe he hath given more ſtrength to him) than he doth from a weak Son or Daughter of Abraham; he is no wiſe carrier that will lay the greateſt load upon the weakeſt horſe, neither doth God deſire that the two Talents, ſhould bring in aſ much revenues to the Crown of Heaven as the five ſhould, Mat. 25.14, 15, 16, 17. God requires an improvement according to our means and mercies he betruſted us with only; the Philiſtines may make a cart for Gods Ark, and paſs unpuniſhed, alas they knew no better, but If Iſrael (who knew their Maſters will) cart God Ark, inſtead of carrying it upon the Prieſts Shoulders, God makes a breach upon them, 1 Sam. 6, 7.14. with 2 Sam. 6.6, 7. They that know their Maſters Will, and do it not, ſhall be beaten with many ſtripes, and unto whom much is given, of him ſhall much be required, Luk. 12.48.

In this Tenth and laſt Tryal of Abraham, Heb. 11.7. in the General (before we come to the particular deſcription of it) there be four circumſtances conſiderable.

1. The Agent. 2. The Patient. 3. The Means. 4. The End of this Tryal wherein Abraham was Tryed.

1. The Agent or Tryer is twofold, there is the Man-Tryer and the God-Tryer. There is man trying man, 1. In civil things. Thus offenders are ſaid to be tryed in Courts of Judicature where they are found guilty and ſentenc'd, or Innocent and acquitted. …. In Spiritual matters. Thus the Paſtor of the Church of Epheſus, tryed them which ſaid they were Apoſtles and were not; but were found lyers, Rev. 2.2. and ſo did the Paſtor or Angel of the Church of Smyrna try the falſe Jews v. 9. Thus likewiſe Lydia ſaid to the Apoſtles, If ye Judge me Faithful, come into my houſe, Acts 16.15. But alas mans Judgment of Tryal is fallible, 1 Cor. 4.3, 4. And may meet with miſtakes, poor, purblind man may condemn the Innocent and clear the guilty, both in Civil and Spiritual affairs, as it was bleſſed Pauls caſe, not only the corrupt Courts of Judicature, but alſo the carnal part of the Church of Corinth (as he calls them, 1 Cor. 3.3.) did Judge amiſs of him, 1 Cor. 4.3. And hereupon he durſt not think either better or worſe of himſelf for the flatterings or ſlanderings of men: Mans day (as the Apoſtle calls it) or Judgment, is like the Sun (which makes the day) making uncertain Shadows longer in the Morning, but ſhorter at Noon, yet man may not think himſelf taller or ſhorter by his Shadow, and though Paul had his due praiſe in all the Churches of Chriſt, yet durſt he not be puffed up by their praiſe (no more than dejected by the others diſpraiſe) for he knew himſelf a choſen Veſſel, yet but an Earthen Veſſel, that had ſome Cracks and Flaws in it, hence he appeals to the Infallible Tryer to wit God, 1 Cor. 4.4.7. 2 Cor. 10.18. Well knowing a man may be Man-proof, who is not God-proof: Thus Peter alſo did, Joh. 21.15.16, 17. So then. 2. God (who is foreign, the heart-knower, Acts 1.24.) is the trueſt Tryer of man, who tryed Abraham here; Satan can make his Conjecture, and man may give his gueſs, yet both be fallible, 'tis the Royalty of the great God to be only Infallible, for he knoweth our thoughts, 1 Cor. 3.20. And ſeeth them while afar off, Pſal. 139.2. Mat. 9.4. He knows what is in man, John 2.25. Deus intimior intimo noſtro, God is more inward with us, than we are with our ſelves, as the Gardiner knows what flowers he ſhall have at the Spring, becauſe all the Roots in his Garden are well known of him, ſo God knowing our hearts knows alſo all the creatures of our hearts, Heb. 4.12, 13. Every artificer knoweth his own work within (as well as without) and thence knoweth what his work will do, how much more the chief Architect, God.

2. The Patient or Tryed is twofold alſo. 1. Mens Perſons. 2. Mens Works, both good and bad: The third part of the Earth muſt be Tryed in the Fire (as Metals are) and paſs through it if good, Zech. 13.9. Yea all the World at the laſt day, 2 Pet. 3.7.10.12. 2 Theſ. 1.7, 8, 9. Then ſhall the perſons as well as the works of wicked men be burned, but for good men, ſome of their works, (which are not according to the Pattern in the Mount) ſhall be burnt, but their perſons ſhall be ſaved, yet ſo as by Fire, 1 Cor. 3.14, 15. Like thoſe perſons which eſcape (in a manner naked out of the Fire (when the City was burnt) ſaving p. 145only ſome Caſh or Jewels, but loſing all their lumber. Thus many prayers (which were but the cries of the creature, and not the breathings of Gods Spirit) and many duties (performed only in the form without the power) may be loſt in that day, as no better than ſo much lumber, but before this laſt day we may not think it ſtrange that we meet with Tryals, yea Fiery Tryals in our day, as 1 Pet. 4.12. We muſt not be amazed when brought into a maze, as if ſome new thing had hapned to us, for 'tis no untrodden path, we have many Preſidents, the great Friends and Favourites of Heaven have paſſed (before us) through the Fire, Pſal. 66 12. Iſa. 31.9. Mal. 3.2. Lam. 1.13. 1 Pet. 1.7. And in the ten Perſecutions, and ever ſince to the Marian days, and we have many Prophecies, that we ſhall be tryed by Fire, 1 Cor. 3.…3. &c. I will bring (ſaith God) the third part through the Fire, Zech. 13.9. Few they were, but not faultleſs. They muſt therefore paſs through the Fire, that there they may be purged, and leave their dreggs and droſs behind them; what Fire is to Gold, the File to Iron, the Fan to Wheat, the Sope to Cloaths, and Salt to Fleſh, that is Tribulation (when ſanctified) to a gracious Soul; yet this is our comfort, he goeth with them into the Fire, as Dan. 3.28. and plucks them out as Brands out of the Fire, Zech. 3.3. He carries them through Fire and Water, Iſa. 43.2. and Pſal. 66.12. This is all the hurt he doth them, 'tis not to ruine, but to refine them, to hide pride from them, Job 33.19. &c. God hereby divides the ſin which he hateth, from the Son which he loveth, for by this the iniquity of Jacob is purged, and this is all the Fruit, the taking away of their ſin, (which they may very well ſpare and never hurt themſelves,) Iſa. 27.9. That when God hath tryed them, they may come out as Gold, Job 23.10. Upon this account Gods people fall into many Temptations, Jam. 1.2. They fall, they go not gradually into them Step by Step, but are precipitated (hurryed headlong) and plunged into them; not into one of them, or a few of them, but into manifold Temptations: Alas! what may befal us, or what Tryals, yea what Fiery Tryals we may fall into, we know not. God may prove us; yet to do us good at the latter end, Deut. 8.16. The good Lord make us Faithful to Death, Rev. 2.10.

3. The means whereby God Tryeth Man, are fourfold.

1 By Proſperity, which oft proves too ſtrong Wine for Weak Brains, Prov. 1.32. Deſtroying fools. Such as God ſuffers to proſper in their ſin, (an heavy Judgment,) this is call'd Gods laying a ſtumbling block before them, Ezek. 3.20. And becauſe the wicked have not changes, therefore they fear not God, Pſal. 55.19. Thus God proved Iſrael by proſperity, Deut. 8.2. And when Jeſurun waxed fat, he kicked againſt God, Deut. 32.15. As Pliny ſaith of the young Aſſes Colt, [pullus lacte materno ſaturatus, matrem ſuis Regratulatur calcibus.] When filled with its Dams Milk, gives her a kick with his heels, to let her know he is but an Aſs in his unkind regratulations: Alas the moſt fatted Cattel are but moſt fitted for the Shambles, whereas good men learn (with Paul) to abound and to be in want, Phil. 4.11. And 'twas David's great honour that the proſperity of a Court life (while he was a courtier in quelling Sauls Phrenzy by his exquiſite Muſick) did not put his mouth out of taſt for his retired ſimplicity, he could go from the Court to his Sheepfold, until Goliah came to defie the God of Iſrael. 'Tis a good heart that frames to all conditions. See more of this in my Hearts Treachery or Mirror, Chap. 7.

2. By Adverſity, behold I will melt them, and try them, Jer. 9.7. 'Tis a Metaphor taken from Metaliſts, God will caſt them into the fiery crucibles of affliction, he is the Maſter Founder, and will melt away their droſs, &c. Their Dilecta Delicta, or Darling ſins, if they be not Reprobate Silver, Jer. 6.30. Impurgeable, Inexpiable and Incorrigible, then all's conſumed, and nothing remaineth. Deus eſt ſapiens nummularius, & nummum fictum non recipiet, ſaith Bernard, God is too wiſe a money-changer, and will not be put off with counterfeit Coin; that Metal which will not abide the Fire, is Refuſe and Reprobate; as fire tryeth the Truth of Metals, ſo do Battels the courage of Souldiers: Suitable to this is the ſaying of Paul to Timothy, [Thou therefore endure hardneſs as a good Souldier of Jeſus Chriſt,] … Tim. 2.3. Should the Saints or Souldiers of Chriſt lye always in Gariſons, and never come out to any Skirmiſh or Battel, how could their Valour be known? Aromatical ſpices have nothing of that Fragrancy, and Odoriferous ſmell, as when they are pounded ſmall in the Mortar. The Moon always ſhineth brighteſt in the night ſeaſon: Thus God brought down the hearts of his people with hard labour, Pſal. 107.12. When they had ſtubbornly ſtouted it, out with God, and their Sturdy hearts (thoſe proud pieces of Fleſh) had thought to have carryed it with a ſtrong hand againſt an Omnipotent God, as that Stiff-necked and Outragious Rebel (Manaſſeh) thought to do till God hamper'd him, when he caught among the ſharp Thorns, and laid him in cold Irons, 2 Chron. 33.10, 11, 12. Yea God dealt thus with a better man than he, to wit, David, whom Uzzahs Death made to get Trumpets Sacrifice, Linnen Ephod to bring up the Ark with Dancing and Singing, which were not before, 2 Sam. 6.6, 13, 14, Men learn p. 146Righteouſneſs by Gods Judgments, Iſa. 26.9. See more of this in my Chriſtian. Mirrour, Chap. 8.

3. By the Word. Abraham is tryed by a ſpecial Word or Divine Command, G…n. 22.2. to offer up his only Son Iſaac; and 'tis obſervable, that both Abrahams great Temptations (to wit, his firſt and his laſt of the ten) began with one ſtrain, vade tibi, get thee gone, Gen. 12.1. and Gen. 22.2. The Hebrew Phraſe in both places is Laklekah, Go thou hence; and his obedience in both theſe caſes was the better, ſeeing it was grounded upon Gods Command, in both God led him into Temptation, and in both he delivered him from the evil thereof. Thus all our Works and our Worſhip ſhould be tryed by Gods Word. To the Law and to the Teſtimony, Iſa. 8.20. Not to the precepts of men, Iſa. 29.13. and Mat. 15.9. We muſt have Divine Warrant for all our Divine Worſhip, Heb. 8.5, &c. And all our works muſt be wrought in God, Joh. 3.21. From a Right Fountain, for a Right End, and by a Right Rule; 'tis the Rule of Gods word that tryeth the ſtraightneſs or crookedneſs of all our ways, Pſal. 125.5. Gal. 6.16. If Dinah da…e gad abroad beyond the due limits of the Right Rule, then Shechem both catches her and deflours her, Gen. 34.1, 2. If any of Rahabs houſhold wander forth from under the Scarlet Thred, Joſh. 2.18, 19. with Chap. 6.23. Or if any Iſraelites from under the beſprinkled darnel, Exod. 12.7.13. They are in great danger to be deſtroyed, and ſo are all ſuch as turn aſide from the Rule of Gods word to their own crooked paths, God will lead them forth with the workers of iniquity, Pſal. 125.5. But peace ſhall be to thoſe that mind the Rule, Gal. 6.16.

4. By the Spirit, which is twofold.

1. Of man, which is call'd the Lords Candle, Prov. 20.27. Yet burns but dimly, and cannot but paſs a purblind and partial Judgment upon Divine matters, being darkened by the Fall.

2. The Spirit of God, which is quick and powerful, trying the treacheries of the heart, Heb. 4.12. This Spirit ſearches the deep things of man as well as the deep things of God, 1 Cor. 2.10, 11, 14. If we plow with this Divine heifer, we may find out the Depths of Satan in us, Rev. 2.24. A Jealous God will Try us before he Truſt us. Oh that we may have this witneſs to our State.

The fourth Circumſtance is the End why Man is Tryed by God, which is twofold.

1. A Diſcovery of Evil, as in Hezekiahs caſe. The Lord tryed him, to diſcover the Evil that was in his Heart, 2 Chron. 32.31, 32.

2. A diſcovery of Good, as in Abraham's caſe here, 'tis ſaid, the Lord Tempted him, Gen. 22.1. For what end? 'Twas to Diſcover the Good that was in his Heart, to wit, that his Love to his Creator was ſtronger than his Love to the Creature, and that his Devotion to his Heavenly Father prevail'd over his Affection to his Earthly (though only) Son: The Angel ſaid to him, Now I know that thou feareſt God, ſeeing thou haſt not with-held thy Son, thy only Son from me, Gen. 22.11. but it may be ſaid in Objection, Satan is call'd the Tempter, and not God.

Anſw. Temptation is twofold; 1. Probationis, by way of Probation; 2. Perditionis, to bring into Perdition; the former of theſe belongs to God, and the latter to Satan: God Tempts Abraham here to take a Tryal of his Faith, Love and Obedience. (Thus he Tempts the Children of Abraham, but 'tis always to do them good at the latter end, Deut. 8.16.) but when Satan Tempts, 'tis alway to do us Hurt in the beginning, in the middle and at the latter end too. Satan comes with his Sieve, as to Peter, Luk. 22.31. a Sieve caſteth out the Beſt, and keepeth in the worſt, what Evil he findeth in us, he confirms it, but what is Good in us, he weakens and waſts it: On the other hand, when Chriſt comes to Tempt or Try us, he brings not a Sieve, but a Fan to that work, Mat. 3.11, 12. the uſe whereof is to caſt out the worſt, and keep the beſt. Thus Abraham's Temptation had nothing of Satans Wiles, Methods, Depths, Darts, Devices, &c. for then it had been a Tempting to Evil, in which ſenſe God Tempteth no man, Jam. 1.13. A clear Specimen of this differing Temptation we have in Davids caſe, whom both God and Satan Tempted, 1 Chron. 21.1. and 2 Sam. 24.1. but for different ends, and in differing reſpects: Satan for a Sin in David, God for a Puniſhment on Iſrael; We muſt ſuppoſe, God was diſpleas'd with the People (for their diſregarding Davids Kingdom, diſowning him often and oft owning his Enemies) as well as with David for his Trangreſſions: Satan moved him by Suggeſtion, God only by Permiſſion: Satan ſuggeſted that (Covetous as well as Ambitious) Deſiring and Deſigning Thought of Polling the People, and of laying a Tax upon every Poll or Head, God leaves him to himſelf (as he did Hezekiah, 2. Chron. 32.31.) and gave him up to Satans ſuggeſtion; God doth this as a moſt Juſt Judge, but Satan doth it as Gods Jailor, and as Davids Adverſary; Satan deſigns it as an Act of Sin, but God as a Puniſhment for Sin, ordering all wiſely for good, as Satan Intended all maliciouſly for evil: God Tempts to good properly, but never to evil, Jam. 1.13. unleſs improperly as the Sun doth not p. 147properly cauſe the ſtench of the Dunghil when it ſhines hot upon it, nor of the Darkneſs of the Night when it withdraws from us, as its preſence in the former Inſtance doth only occaſion it by accident (the Stench ariſing not from the Sun, but from it ſelf) ſo its abſence occaſions the Night per accident only: God always inclines the Heart to good, but he never either Inf…rces or Infuſes evil: God here Tempts Abraham to an Act of Obedience, but not to the Act of Murther (quà Tale) as a Sin.

Inference. If God be ſuch a Tryer, how loudly doth this call upon us for that moſt needful and much neglected duty of Self-Tryals, eſpecially before we come to the Lords Table? 1 Cor. 11.28. We ſhould not live at random, without rule and without Intro & Retroſpection, 'tis a ſhame that the very Devils ſhould know themſelves and their Doomed end better than many Men; they know themſelves to be for Torment, and do expect it, Mat. 8.29. alas the World lyeth in wickedneſs, 1 Joh. 5.19. and make haſte to Hell, Rom. 3.15. they ride Poſt to their own Deſtruction, they fly to the Bottomleſs Pit, (oh 'tis ſad what's ſaid after) let no man ſtay them, Prov. 21.17. I would to God, that I could ſtay ſome or any of them, but the miſchief and miſery is, they will ſuffer no Friend to ſave them: We muſt try our own works, Gal. 6.4. our own ways, Lam. 3.40. our own ſelves, 2. Cor. 13.5. Eccleſ. 2.1. bring our Hearts, Lives and States to the Law, Iſa. 8.20. God is not mocked; we may deceive Man and our ſelves, but we cannot deceive God, Gal. 6.3, 4, 7. he both diſcerns and diſcloſes the words we ſpeak in our Bed-Chambers, 2 Kin. 6.12. all the Intrigues of our Hearts, all their Fibrae and ſmalleſt heart-ſtrings, yea moſt ſecret Imaginations are Anatomiz'd and Diſſected before him (as the word [foreign] doth ſignifie) Heb. 4.12, 13. Reſupinata (as Eraſmut reads it) all lye with their faces upward (that they may be better known) to him: He can tell us all things that ever we did, Joh. 4.29. Chriſt was a Man approved of God, Act. 2.22. and Apelles (Pauls friend) was approved in Chriſt, Rom. 16.10. this is the right way to be acceptable to God, and to be approved of Men, Rom. 14.18. we ſhould therefore ſtudy to ſhew our ſelves approved unto God, 2 Tim. 2.15. ſhall we expect to try God, ſometimes Lawfully, Jud. 6.39. and ſometimes ſinfully, Pſal. 95.9. Exod. 17.2. Mal. 3.15. and ſhall we not expect that God will try us? Oh how ſhould we try our ſelves, and Judge our ſelves, 1 Cor. 11.28, 31. that we be not condemned with the World, v. 32. how ſhould we try our ſtates and ſtandings?

1. Where are we? In the Broad, or Narrow way?

2. What are we? Veſſels of Wrath, or Veſſels of Mercy?

3. Whoſe are we? Chriſt's, or Satans?

4. Whom ſerve we? God or Sin? Act. 27.23. We ſhould Try whether all be well within, and whether our Peace be a well grounded Peace, that we build not upon a Sandy Foundation but on a Rock, Mat. 7.24, 26. ſuch as know not, nor can give a good account how they came by their goods, ſuch perſons are ſuſpected perſons, and ſuch goods are commonly reputed ſuſpicious goods.

Having done with the occaſion (when he was Tryed) I come now to the Oblation (he offered up Iſaac) or the deſcription of the Act, which containeth in it four particulars, 1. The Offering. 2. The Author. 3. The Actor. 4. The Action. Firſt of the firſt, the Offering, 'Twas Iſaac, who was a lively Type of our Lord Chriſt in many reſpects:

Firſt, In his Name; Iſaac Hebrew ſignifies Laughter, for he made Abraham and Sarah Laugh for Joy, that they had got from God a Son and an Heir of Promiſe, Gen. 21.6, 8. yea he made Iſhmael Laugh too, though in a way of Deriſion, v. 9. Thus the tidings of Chriſt made many a merry Heart both in Old and New Teſtament Times, when ever the Church in the Old Teſtament was in a diſconſolate condition, then God ſent her his Prophets (Iſaiah, Jeremiah and Zechariah) to comfort her with this Cordial, that Chriſt would come, and make her Laugh and Sing, Iſa. 9.9. Jer. 31.22. Zech. 9.9. though there be ſcoffing Iſhmaels who do deride it.

Secondly, In his Birth; Iſaac was not born by the Strength of Nature, but by the Power of Faith, whereby Sarah's dead Womb conceived, Heb. 11.11. as well as Abraham's dead (or withered) Body, was ſtrengthned, v. 12. and Rom. 4. 19, 20, 21. Thus Chriſt was a Stone cut out of the Mountain without hands, Dan. 2.34. his Mother did think it as Impoſſible to have a Son, Luk. 1.34. (as Sarah had done, Gen. 18.12.) yet had ſhe one, not by the Power of Nature, but by the Over-ſhadowings of the Holy Ghoſt, v. 15. and as Iſaac was his Fathers Heir by Birth, yet had he neither any ſtately Houſes or any large poſſeſſions, but was greatly Enriched with goods only, Gen. 24.35. So Chriſt was Born his Fathers Heir, yet had he neither Houſes nor Land, Mat. 8.20 though it pleaſed the Father to make him the Fountain of all Fulneſs, Joh. 1.16. Col. 1.18. In him were hid all the chiefeſt and choiceſt Treaſures, Col. 2.3. yet made he himſelf Poor to make as all Rich, 2. Cor. 8.9.

p. 148Thirdly, In the Circumſtances of his Sufferings; As,

1. Both Iſaac and Chriſt ſuffer'd the pain of Circumciſion.

2. Both were Perſecuted in their Infancy; the one by Iſhmael, the other by Herod.

3. Iſaac bore the Wood of the Burnt Offering upon his Shoulders to Mount Moriah, ſo Chriſt bore the Wood of the Croſs to Mount Calvary, Gen. 22.6. with Luk. 23.26, 33. The Wood which Iſaac carried muſt needs be a great Weight, being enough to Burn the whole Sacrifice to Aſhes, but Chriſt's Wo…d, which he bare (as well as it him, 1 Pet. 2.23.) according to the Cuſtom of Roman Malefactors, muſt aſſuredly be of greater Weight not ſo much of molis magnitudinem, (though it could not but be of a Maſſy Bulk to bear the Weight of the whole Body, &c.) but eſpecially ob peccatorum molem the Bulky Maſs of Sin that did hang upon it; this was a great Burden, Chriſt bare our Iniquities, Iſa. 53.4. and the Croſs bare both Chriſt and that Burden upon Chriſt.

The fourth Circumſtance, Iſaac was at this time grown up to Man's Eſtate, more than twelve years old (as Aben-ezra, Dreameth) rather twenty five, as Joſephus more probably affirmeth) or as ſome ſay thirty three: (The ſame Age wherein Chriſt ſuffered,) being now able to bear ſo great a burden of Wood, and therefore able enough to reſiſt his Aged Father, whoſe Body was Old and Withered when Iſaac was begotten, much more when he was grown up to thoſe years aforeſaid, yet he ſubmits himſelf to his Will without Reluctancy, or ſo much as a Reply (that we read of) and ſuffers himſelf to be bound upon the Wood, and to become a Burnt Offering unto God: So our Bleſſed Redeemer laid down his life, though out of neceſſity (in reſpect of Gods Decree, Act. 2.23.) as to Mans Redemption, yet not from a neceſſity of his own Coaction, for he Died willingly when he could have delivered himſelf by twelve L…gions of Angels, Mat. 26.53. and when he gave up the Ghoſt, 'tis ſaid, he cryed with a loud Voice, which ſhews, his Natural Strength was not then ſpent, he might have retained his Life longer, if he would, whereupon the Centurion concludes him to be the Son of God, Mat. 27.50, 54. and yet we find that Chriſt was Bound as well as Iſaac, Gen. 22.9. Mat. 27.2. and both willingly and freely, not reſiſting, but giving up themſelves thereto.

The fifth Circumſtance, Both Iſaac and Chriſt were Offered up on a Mountain, the former on Mount Moriah, the latter on Mount Golgotha or Calvary.

The ſixth is, both theſe two were Offered up alone, as Iſaac was alone, the Servants and the Aſs being left at the Foot of the Hill, Gen. 22.5. So Chriſt trode the Wine-Preſs (of his Fathers Wrath) alone, Iſa. 63.3. all his Diſciples being at Diſtance from him; as the Hiſtory of the former Circumſtance holds out a Myſtery, to wit, that our looſe and ſlippery Hearts ſtand more need to be bound with the bond of the Spirit, than either Iſaac or Chriſt, or any Wild Bullock or other Sacrifice needed binding with Cords to the Horns of the Altar, Pſal. 118.27. ſo in this latter alſo, to wit, As the Servants were at diſtance from Iſaac, and the Diſciples from Chriſt, ſo all our Gifts and Graces, though we muſt hold them as our lives in point of Sanctification, yet muſt we let them all go in point of Juſtification, therein Chriſt muſt be alone, we muſt make no Rivals nor Co-ſaviours with him.

The ſeventh Circumſtance, As Abraham the Father carried the Knife or Sword wherewith Iſaac ſhould have been Killed, and the Fire wherewith he ſhould have been Burned, ſo God the Father poured down his Wrath and Juſtice, (due to us for our Sins) upon his only Beloved Son Jeſus Chriſt; there was the Fire of Wrath, and the Sword of Juſtice for Chriſt too: he bore our Griefs, ſuffer'd our ſorrows, he was ſtricken, ſmitten of God and Afflicted, Iſa. 53.4. he was Wounded for our Tranſgreſſions, v. 5, not for his own, for he knew no Sin, yet it pleaſed the Lord to bruiſe him, v. 10, with 6, 7. Oh that this may bruiſe our Hearts, that as Chriſt was Crucifixus, fixed to the Croſs, ſo he may be Cordifixus▪ fixed to our Hearts, his ſatis-paſſion is our ſatis-faction, God ſpared not his Son, Rom. 8.32. cauſing all our ſins to meet upon his back, he ſuffered, the Juſt for the Unjuſt, 1 Pet. 2.24. and was content to be in the Wine-Preſs to bring us into the Wine-Cellar, Cant. 2.4.

The fourth Reſpect wherein Iſaac was a Type of Chriſt, was, his Eſcape and Deliverance, in ſundry particulars, As

1. Abraham was (juſt) fetching the Fatal blow to ſlay Iſaac, and his Hand was ſtayed by an higher Hand, Gen. 22.16. when the Knife was up the Lord came and ſtop'd his ſtroke; ſo the Souldiers when (juſt) going to break Chriſts Bones, were reſtrained, for he muſt be the true Paſchal Lamb who was Roſted whole in the Fire of his Fathers Wrath, to deliver us from the Wrath to come, Exod. 12.9. and 1 Theſ. 1.10. from frying in the Fire of Hell for ever Joh. 19.33, 36. The Souldiers could not break Chriſts Legs, becauſe God had otherwiſe ordered it, Voluntas Dei fuit neceſſitas Rei, who can reſiſt Gods will? Rom. 9.19. Chriſt took his own time to Die, ſo could not the two Thieves (which were Crucified with him) do, and p. 149therefore their Bones were broken: This further confirms what is ſaid above, that Chriſt did die Voluntarily, for 'tis ſaid v. 31. that he bowed his Head and gave up the Ghoſt, whereas other men do not bow the Head until they have given up the Ghoſt; he might have lived longer if he had liſted, having ſtrength of Nature to utter ſuch ſtrong cries, &c.

2. As Iſaac was Dead in his Fathers Account no leſs than three days, the time which he ſpent when he went plodding to the place of Offering, Gen. 22.3, 4. and therefore 'tis ſaid that Abraham receiv'd Iſaac as from the Dead in a figure, Heb. 11.19. founding his Faith upon the Fidelity and Omnipotency of God, which are the two principal Pillars whereon Faith Reſteth, as did the Temple upon Jachin and Boaz (which ſignifies ſtability and ſtrength) 1 Kings 7.21.

3. As the RAM was caught by the Head in a Thicket of Thorns, Gen. 22.13. which God had provided for ſaving Iſaac according to Abraham's word of Faith, ver. 8. So God hath provided another Sacrifice (which we in Juſtice ſhould have been as Iſaac) for our Salvation, even Chriſt, that Immaculate Lamb, whoſe Head was likewiſe Crowned with Thorns, as Abrahams Ram was; the Hebrew word Sabbech, ſignifies a perplexing Buſh of Briars or Thorns, unto which Chriſt alluded in that famous [Lammah Sabbactani] Mark 15.24. Our ſins are compared to Briars and Thorns, which would for ever have held us; if they had not (by a Divine gracious Aſſignation) caught hold of Chriſt and held him: Mark well, here is one Saviour in two Figures (Iſaac and the Ram, the former preſerved, and the latter Offered up in his ſtead) Dying in the one and Reſtored in the other; anſwerable hereunto were the two Figures of the ſlain Goat, and of the Scape-Goat, Levit. 16.9, to 22. The one (as the Ram here) Repreſenting Chriſts Mortal Humanity, the other (as Iſaac here) his Immortal Deity or Divinity, or the one of Chriſts Death, the other of his Reſurrection, and our Aſſurance that Chriſt (the Scape Goat) eſcaped Death (as Iſaac did) and liveth for ever to make interceſſion for us, Revel. 1.18. Heb. 9.24. muſt be matter of unſpeakable Joy and ſtrong Conſolation to all Believers: Chriſt is not only the Teſtator, giving all Divine Legacies at his Death; but he alſo is his own Executor (by being Alive again at his Reſurrection) to ſee all his own Legacies Executed according to his Laſt Will and Teſtament, Heb. 9.15.

The fifth Reſpect, wherein Iſaac reſembles Chriſt (as the Type doth the Antitype) is in his Marriage.

1. None muſt ſerve Iſaac for a Wife among the curſed Canaanites but Rebekah, one of his own Fleſh, Countrey and Kindred, Gen. 24.3, 4. Thus the VVorld which lyeth in wickedneſs (1 John 5.19.) is unfit to be Marry'd to Chriſt, whoſe Spouſe muſt be Fleſh of his Fleſh, Heb. 2.14. Gen. 2.23. and Spirit of his Spirit, Rom. 8.9. He that ſanctifieth, and they that are ſanctified are all one, Heb. 2.11. the unſanctified Children of the Devil, John 8.44. have no ſuch Relation to Chriſt, nor any ſuch Union or Communion with him. As Rebekah was a Daughter of the white Line, ſo the Church is of the Line of Election, the called and choſen, Revel. 17.14.

2. Rebekah Hebr. ſignifies, full and fatted; ſhe was very fair to look upon, yet a pure Virgin, lis eſt cum formâ magna pudicitiae. Now Alas! 'tis become a Proverb, How can ſhe be fair and honeſt too? Gen. 24.15, 16. So Chriſts Spouſe is All-fair, Cant. 4.1, &c. yet a pure Virgin, 2 Cor. 11.2. Revel. 14.4. Mat. 25.1. neither giving her Love, nor his VVorſhip to Strangers. Thus the High-Prieſt (a Type of Chriſt) muſt not Marry a VVhore or Prophane, but a Virgin, Lev. 21.7, 13. The Spouſe is alſo full and fatted (with the fulneſs of Chriſt, John 1.16. Pſal. 92.14. Iſa. 25.6, &c.) as Rebekah ſignifies, or Rebecchan Hebr. denotes Deliverance from Death, and Inheritance of Life expected; and from this Bleſſed Expectation (ſome ſay) ſhe had her Name, and ſo was a notable Type of the Church.

3. As Rebekah was wooed by Abraham's Servants, Gen. 24.35, &c. ſhewing how the Lord had bleſt his Maſter greatly, &c. So Miniſters (Chriſts Paranymphs) do wooe the Souls of People to be Eſpouſed to Chriſt, ſhevving forth his unſearchable Riches, Eph. 3.8. and fulneſs of Treaſures, Col. 1.18, 19. and 2.3. We may not make any cold Suite for Chriſt, but alvvays be warm in that Work, to make Souls ſick of Love after him, Cant. 2.5. telling them, he is Lord of all, Acts 10.36. and Heir of all things, Heb. 1.2, 3. and vvho vvould not be Married to ſo Rich, and ſo great an Heir?

4. As Rebekah forſaketh her Friends and her All for Iſaac, and ſaid [I will go with this man from you all to him] Gen. 24, 58. vvhen it vvas enquired at her mouth about it, ver. 57. Thus alſo the Church (Chriſts Hephzibah, Iſa. 62.4.) is no leſs vvilling to forſake all her carnal Friend…, Pſal. 45.10. and to be brought unto Chriſt by the Miniſters of Chriſt, ver. 14. vvhen the Finger of God toucheth the Heart, Iſa. 56.6. and maketh willing hearted, Pſal. p. 150110.3. he commandeth his loving kindneſs, Pſal. 42.8. ſaying, Go out (my mercy) and ſeize upon ſuch a Soul; Go out (my loving kindneſs) take hold of ſuch an Heart, and draw them from ſin to God; this is that makes right Voluntiers (indeed) for all good, 2 Cor. 8.3.

5. As Rebekah deck'd her ſelf with the Jewels that Iſaac ſent her, when ſhe was brought forward toward him, yet cover'd them all with a Veil, ſo the Church is adorned with all the choiceſt Ornaments that her Bleſſed Iſaac ſends to her, while ſhe is Handed towards him by his Miniſters, Ezek. 16.10, to 14. Uxor fulget radiis mariti▪ the VVife doth ſhine with the Beams of her Husband, ſo doth the Church with all the Excellent Gifts and Graces of Chriſt, John 1.14, 16. Eph. 1.23. yet doth ſhe cover all with the Veil of Humility, wherewith ſhe is clothed, 1 Pet. 5.12. as Moſes cover'd his Glory with a Vail, and knew not that his Face ſhined, Exod. 34.29, 33.35. and thoſe Bleſſed Ones of the Father ſay, When ſaw we thee naked, and clothed thee? &c. Mat. 25.37. they will not know it, unto Pride, &c.

The ſixth Parallel is, As Iſaac met Rebekah (when ſhe came to him) took her to Wife, Enjoy'd her with great Joy, and Rejoic'd with her all their days, Gen. 24.63, to 67. So Chriſt meeteth his Church, Iſa. 64.5. Amos 4.12. and ſhe becomes his Callah, from the perfection of her Beauty and Bravery, Jer. 2.32. and his Hephzibah, from his delight in her, Iſa. 62.4. He then rejoiceth over her as a Bridegroom doth over his Bride, ver. 5. (when he hath purified her as Eſther, chap. 2. ver. 9.15. and ſanctified her, as Eph. 5.26. yea, beautified her with an inward as well as outward Glory, Pſal. 45.8, 13.) then he ſo rejoiceth in her, as to reſt in his love, Zeph. 3.17. He will ſeek no farther, as fully ſatisfied in his choice: And ſeeing all this is ſo, How ſhould every good Soul ſay as Rebekah ſaid, [Hinder me not to go meet my Iſaac, Gen. 24.56. So ſhould we ſay to Satan ſolliciting us to ſtay a while in our old Courſes and Companies; and though we Ride upon a Trotting Camel a tireſom and tedious Journey, as Rebekah did, Gen. 24.61. yet was it for a good Husband. So we muſt be content to ſuffer with and for Chriſt, that we may be glorified together, when the Marriage ſhall be Conſummated (for now is only the time of our Contract) Heaven will make amends for all: He that Rides, though upon a Trotting Beaſt, and in a Rainy day, cannot think ill of either, when it is to receive a Crown and Kingdom: Then the Church ſhall light off her Trotting Beaſt (being at the end of her Journey) as Rebekah did, ver. 65. and Miniſters ſhall give an account of their Stewardſhip as Eleazar did, ver. 66. 2 Cor. 11.2. and Iſa. 8.18. and John 17.4. then is ſhe brought into a Manſion-houſe of Glory, there to be ever with the Lord, 1 Theſ. 4.17. The good Lord make his Church here Love-worthy, as Rebekah was, ver. 67. Fair, Courteous and Vertuous, a Mate moſt meet for Chriſt in all the World.

Thus much of the firſt particular [the Offering.] Come we ſecondly to the Author, that there ſhould be ſuch an Offering, as a Father to Offer up his Son, his only Son, this God himſelf is ſaid expreſly to Authorize, Gen. 22.1. in his Tempting of Abraham hereunto, not for perdition, as Satan Tempteth, but for probation only; ſee before at large the difference 'twixt Gods and Satans Tempting in the firſt Diviſion, upon the Agent or Tryer.

Enquiries here are to be Anſwered;

1. About the Legality or Lawfulneſs of the Act.

2. The Difficulty.

3. The Excellency of it.

1. Its Legality. Would God command to Kill, who ſaith, Thou ſhalt not Kill?

Anſwer 1. The Supream Law-giver, who made that Law, can out of his uncontroulable Soveraignty diſpenſe with his own Law, as that of [Thou ſhalt not Steal] God (notwithſtanding that) did Authorize the Iſraelites to ſpoil the Egyptians of their Jewels, Exod. 12.35, 36. This was done by a ſpecial Diſpenſation, which none could grant but the Law-Maker; this was done by an extraordinary Command, and may not be made a Preſident, but in the ſame caſe, and upon the ſame Warrant, for ordinarily, it is the wicked that borroweth, and payeth not again, Pſal. 37.21. but here the Caſe and VVarrant were both extraordinary, and therefore not to be an ordinary Pattern for after-times: 'Tis juſt with God to ſpoil thoſe that ſpoil his people, Ezek. 39.10. and 'tis juſt with Men too, when they have (as here) an Expreſs Command.

Anſwer 2. God did not command Abraham to do this, as it was an Act of Rebellion againſt his own Moral Law (which was not now promulgated, as after by Moſes) nor againſt the Law of Nature, which is writ in every Mans Heart, (and ſo in Abraham's) Rom. 2. 14, 15. but as it was an Act of Obedience to the great Law-giver; and therefore it was neceſſary that Abraham ſhould well know, it was God, and not the Devil, who tempted him to this Act, which in it ſelf ſeemed ſo unnatural (for a Father to kill his own Son) and wherein p. 151God ſeemed ſo contrary to himſelf, and to his own poſitive Precepts and Promiſes; this Abraham knew well,

1. From Special Illumination.

2. From Familiar Experience of Gods ſpeaking to him, vvhoſe Voice he knevv as vvell as the Voice of his Wife Sarah's.

3. This Voice came not to him in a Dream (vvhichwhich vvould have been more uncertain, and leſs diſtinguiſhable from the Devils Deceit) but vvhile Abraham vvas awake; for 'tis not ſaid, that he ſtayed till he vvas avvaked out of ſleep, but immediately he Roſe up and Addreſs'd himſelf to his Buſineſs, which intimates he underſtood his Author from the plaineſt manner of ſpeaking to him, vvithout any Ambiguity in ſo Arduous an Affair: 'Tis beyond all doubt, that Abraham vvas fully ſatisfied his Call vvas from God, that nothing God commandeth can be againſt Nature (ſeeing God is the Author of Nature) although he ſometimes vvork againſt the ordinary courſe of Nature, and that God (having moſt juſtly inflicted Death upon all (both good and bad) hath a Soveraignty to take avvay any Mans Life (vvhichwhich he firſt giveth) 'tis not mans Act, but Gods, and therefore his ſpecial Commands herein cannot be othervviſe than moſt Juſt and Righteous; and though this Divine Precept ſeem'd to croſs the Divine Promiſe [that in Iſaac Abraham's Seed ſhould be called and multiplied, &c.] yet Abraham's Faith conquer'd that doubt alſo, being aſſured, that God was able to raiſe up Iſaac again from the Dead, Heb. 11.19.

Anſwer 3. God did not give this harſh command with any intention that Abraham ſhould put it in Execution, but 'twas only to try him how far he would obey upon a bare command, 'twas not that he ſhould do it, but to prove him what he would do, not as if God (without this Experiment) had been ignorant of his Sincerity, but to leave it as a Pattern of Obedience to all Succeeding Ages, and to hold forth, that the Grace of the New Nature could conquer the Corruption of the Old; this plainly ſheweth how Grace overcometh Nature, and how 'tis an Act of pure Obedience to be carried forth againſt Nature upon a bare Command: He that thinks nothing too good for God, can be willing to Offer up all his worldly Hope and Joy to him, much more his Dilecta Delicta, or Darling Beſt-beloved Luſts, though as dear as a Right Eye or a Right Hand, Mat. 5.29, 30. If the Lord but ſay, He hath need of this or that Creature-Comfort, much more of any curſed Corruption, we muſt immediately loſe it, and let it go, Mat. 21.3. We ſhould then ſay to whatſoever God ſends for from us, Get thee hence, Hoſea 14.8. Yea, be willing to pollute what we before did perfume, Iſa. 30.22. We ſhould have nothing to do any more with theſe Idols, &c. Could we but thus Offer with Abraham, we ſhould certainly reſt with Abraham, even in his very Boſom.

The ſecond Enquiry is, what were the difficulties of Abrahams duty under this Command of God? The Anſwer brings us to the Actor and Action, the two laſt parts of the ſecond diviſion: The Actor Abraham meets with many difficulties in this Action of offering up Iſaac, there is a Climax or gradation of aggravations. As,

1. God ſaith not to him [take thy Servant, but thy Son;] man may better ſpare his tools he labours with than his limbs he lives by; Servants Ariſtotle calls [foreign,] but living tools or Inſtruments wherewith a Maſter manages his work, whereas a Son is as the Juicy branch of a fruitful Tree, or as a lively Member of a living Body, the loſs of which endangereth the life of the whole; I have ſeen a Vine bleed unceſſantly upon the lopping of its branches at Springtime, which might have bled to death, had I not taken care to ſtaunch its bleeding; and ſome have known the cutting off even of a mortified member in the living part thereof (to prevent a gangrene) hath cauſed the party to die. Oh then what a Cutting, Killing Command was this to Abraham, Take (not thy Servant, but) thy Son.

2. [Thy only Son.] Had he had many Sons, the Tryal had been more bearable, but when it was his one and all, his only Son, (Iſhmael being now under Abdication and Expulſion, Gen. 21.14.) Here was another aggravation: For a Tree to have but one Branch and to have that lopped off, for a Body to have but one member, and to have that diſmember'd; Oh how intolerable is this, for both theſe to be made as empty Trunks and Inſignificant Carcaſes?

3. Yet higher [whom thou loveſt,] Gen. 22.2. Iſaac was a gracious and dutiful Son, obebedient both to his Earthly and to his Heavenly Father, and therefore Abraham did love him the more; had he been ſome graceleſs Son, his grief had been the leſs.

4. Higher than that, Iſaac was the Son of Gods promiſe [in him ſhall thy ſeed be called.] So he was the Son of all his Fathers hope of Poſterity, yet his expectation hereof, and of the accompliſhment of Gods promiſe (given to relieve him, when his mouth was out of taſt with all his other mercies, as Victory, Gen. 14. Protection and Proviſion, Gen. 15.1. He could take no joy in his former Conqueſt or preſent promiſe, becauſe Childleſs, v. 2.) muſt by this means be cut off in the offering up of Iſaac.

p. 1525. Still higher, ipſe primus Author inuſitati exempli, &c. Saith Philo; Abraham muſt be the firſt Author of ſuch an unparallell'd practice, in Sacrificing to God Mans-Fleſh: To be firſt in a ſtrange road, and to walk in an untrodden path, is unſafe and uncomfortable, Eſpecially. In ſuch an unnatural a matter under all the foregoing, yea and the following circumſtances.

6. He is Commanded to kill his own dear Son, with his own holy hands, had he been bid to Sacrifice his Servant Eleazar of Damaſcus, Gen. 15.2. Or had this Servant been bid to be Iſaac's Executioner for Abraham, the Tryal had been leſs grievous. No, it muſt be done with his own hand to his own and only beloved Son.

7. He muſt offer him up also as a burnt offering, ſo that no relick or remainder, no Monument or Memorial of him muſt remain or be reſerved, but the whole of him must be (all) burnt to aſhes.

8. He muſt (himſelf) cut him in pieces, lay them (limb by limb) orderly upon the Altar after the manner of a Sacrifice, and himſelf muſt make and attend the Fire, putting piece after piece in, when any was out (this was an hard and heavy task) until all were consumed.

9. Neither was he to do this ſeeming Barbarous Act immediately, while the Divine Command had a freſh impreſſion upon him, and while he could have no time to conſult with carnal reason, but he muſt take a three days Journey before it was done, which was a great while and way for him to go plodding, and conſidering what he was going about, e're he came to the place, aſſuredly he could not want ſome woful miſgivings of heart, had not his brains been better buſied than many of ours would have been in the like caſe: Oh how would our minds have been torn in ſunder with horribly diſtracting Thoughts, had our Souls been in his Souls ſtead; yea no doubt but Abraham (as a man) would rather have torn out his own heart with his own hand, than to have done all this to his Isaac, had it been put to his own free choice.

10. Neither muſt this Tragedy be acted in ſome ſecret place or private corner (which had been a little more tolerable) but it muſt be upon an open Theatre, a publick Stage, upon a Mountain in the ſight and view of the World.

11. This perplexed Patriarch as he might not conſult with his own reaſon, which certainly would have put him to a ſtand, ſo he muſt not conſult with his own Wife, (though ſhe had an equal intereſt in Iſaac) who might haply have hung about his neck and hindered him, as Zipporah did Moſes to the hazarding of his life, Exod. 4.24, 25.

12. But the greateſt conflict of all was, that the Meſſiah was promiſed to come of Iſaac. and ſo the Salvation of the World did ſeem to periſh in Iſaac's periſhing.

Notwithstanding all theſe aforeſaid twelve difficulties, the Actor Abraham acts his part of obedience with all,

1. Alacrity. 2. Conſtancy. 3. Prudence, and 4. Confidence. All which four shew the Excellency of Abrahams Obedience of Faith, as before the Difficulty of it, in the next place is the third Enquiry, How all theſe were in this Act.

Anſ. 1. With all Alacrity and readineſs to obey, [he roſe up early, Gen. 12.3.] Making no delatory work about it. Thus David did, ſaying, I made haſte, and delayed not, Pſal. 119.60, We read of Balaam how he made the like haſte to do evil, he roſe up early, Numb. 22.21. And ſhall not we do ſo for doing good? Our Lord Chriſt roſe up early to pray for us, Mark 1.35. And ſhall not we do ſo for our ſelves, Holy David made it his reſolve, ſaying, I my ſelf will awake right early, Pſal. 108.2. We ſhould do ſo every day, Eſpecially, the Sabbat-day, as Joſhuah and Iſrael did, Joſh. 6.12, 15. If we would have the Walls of curſed Jericho to fall before us, as v. 20. foreign. 'Tis not meet for a man that either gives or takes good Counſel to ſleep the whole night or too much, ſaith Homer.

Sanctificat, Sanat, Ditat quoque Surgere Manè,

To riſe betimes maketh men Holy, Healthy and Wealthy.

Abraham here roſe up early to be gone about his work. The Sun ariſeth, and then man goeth forth to his labour, Pſal. 104.12, 23. Abraham here ſtays not to conſult with his beloved Sarah, leſt her affections ſhould have hindred the operations of his Faith, nor with his own corrupt reaſon (or natural affections) that Old Beldam which is both the Mother and Nurſe of all our Diſorders and Extravagancies, for he was renewed in the Spirit of his mind, Eph. 4.23. Caſſianus tells us, of a young man receiving Letters from his Parents to diſſwade him from Chistianity, caſt them into the Fire, not daring to tempt himſelf with reading them, ſo ſhould we do with all thoſe carnal reaſonings ſuggested by our own corrupt hearts or carnal relations to us, otherwiſe we ſhall never Reſt, nor Feaſt in Abrahams Boſom.

2. The Constancy and Continuance of this his ready Obedience 'tis a wonder how his heart p. 153was kept in ſuch an obediential frame for three days together, all the time of his Travelling from Beershebah to Mount Moriah (which ſome derive from Marah, bitter,) 'twas no other to Abraham in this bitter Tryal, while he went all this long-way (until on the third day he ſaw the Hill afar off, Gen. 22.4.) He could not but (in his mind) ſee his Dear Son (as it were) bleeding upon the Altar all along as he Journeyed thither, and ſo he dwelt with his thoughts upon an Expectation of ſo heart-breaking an evil all this three days Journey which ſeemeth worſe than the evil it ſelf; praeſtat & semel mori, quàm ſemper metuere, 'tis better to die at once, than to be ſo long a dying, a ſpeedy Execution doth mitigate miſery, whereas delay aggravates it. How he pauſed and pondered all the while upon this Bloody and Barbarous (yet Commanded) Enterprize. We know not, yet ſurely his Faith did ſo over-rule all his unruly affections, as to extricate this bleſſed Patriarch out of his preſent perplexities, and in all his Ploddings of Mind, and Miſgiving of heart, kept him all along Tight, Steady and Conſtant to continue his reſolves in obeying Gods Command to the End. Thus we should not ponder the Croſs too much, then 'twill prove too heavy, we muſt not chew the Phyſical Pill at all, 'twill taſt too bitter, we may not plodd too much upon the harſhneſs of Divine Commands, then they will appear hard ſayings, Joh. 6.50. Whereas none of them are indeed grievous, 1 Joh. 5.3. As we ought to ſwallow our purging Pills whole, ſo we ſhould not plodd with our minds below, but ply the Throne of Grace above for a good Uſe, a good End and Iſſue of all our Tryals both in Tribulations and Temptations.

3. Abrahams Prudence in leaving his Servants and the Aſs at the Foot of the Hill, v. 5. [Shebu lachem] Expectate hic, Tarry ye here; this he ſaid, fearing leſt they, being preſent at the top of the Hill, might hinder him in his Obedience and Oblation: And as he left them there, ſo did he leave his natural affections and his carnal Ratiocinations (contrary to Gods Command) with them there, that he might ſerve the Lord without diſtraction, 1 Cor. 7.35. Oh that we could learn from Abraham to leave our Servants and the Aſs (to wit, whatever may diſtract us) at the foot of the Hill, while we go up into the Mount to Worſhip God; Even whatever is carnal, that we may be Spiritual, and ſo Worſhip God (who is a Spirit) in Spirit, without Formality, and in Truth, without Hypocriſie, for the Father ſeeketh ſuch to Worſhip him, Joh. 4.23. But alas our Carnal Affections (though they be the fitteſt Companions for the Aſs) are not ſo much our Servants, as our Maſters, and they will (whether we will or no) go up with us into the Mount, we cannot (with Moſes and Joſhuah) put off thoſe dirty Shoes of wandering thoughts and Earthly imaginations, to come clean to the moſt Holy God with clean hearts before his Throne of Grace, for they cleave as cloſe to us as our Skin to our Fleſh, and we are not cleanſed from that Blood, Joel 3.21. Nor from the iniquity of Peor until this day, Joſh. 22.17. No nor yet from all filthineſs of Fleſh and Spirit for the perfecting holineſs in the Fear of God, 2 Cor. 7.1. And as we ought to leave the Servants and the Aſs below: So much leſs muſt we (our ſelves) ſtay with the Aſs below (this is to make our ſelves Spiritual Aſſes indeed) while we ſhould with our Father Abraham go up to God above.

4. Abrahams Confidence herein. 1. Speaking Prophetically, [we will (both of us) come again to God, Gen. 21.5.] And,

2. God will provide himſelf a Lamb, v. 8. As to the

1. Of theſe, Some Popiſh Caſuiſts ſay, that Abraham here uttered an untruth or (more plainly) told a lye, ſeeing he went with a purpoſe to do that to Iſaac, which would certainly hinder him from returning again. This is wickedly ſaid concerning the Father of thoſe Children who will not lye, Iſa. 63.8. And a ſordid ſlander, and they ſay little better, that affirm Abraham ſpoke ſo with a Mental Reſervation. [If God will] for he knew the Will of God was otherwiſe declared, or that he Equivocated with his Servants (uſing the plural for the ſingular) leſt they ſhould obſtruct his obedience, and therefore he deluded them with an ambiguous expreſſion: Such do better than either of the aforeſaid, that ſay, Abraham believed to receive his Son again from the dead, according to Heb. 11.19. Yet this cannot be the genuine ſenſe. For,

1. The Apoſtle only ſaith there, that he conſidered God was able to do it, but that God would do it preſently, he knew not.

2. Had Abraham been aſſured of Gods being willing as well as able (at that inſtant) to reſtore Iſaac, it had been no ſuch ſtrong Tryal of his Faith and Obedience, neither would he have deſerved ſuch a ſignal commendation thereof: They ſay beſt of all, that think Abraham being confident of Gods Power, and leaving his will to his own wiſdom, Prophecyed in General of ſomething he was ignorant of, and like one under an amazement (as well he might) he ſpoke he knew not what, as Peter once did at Chriſts Transfiguration, Luk. 9.33. and as he Propheſied (beyond himſelf) of Iſaac's return, ſo of Gods providing a Lamb in Iſaac's Room, when thoſe Cutting and Killing Compellations [my Father and my Son] paſſed between them, p. 154Gen. 22.7, 8. This is the (ſecond part of his Prophecy, though he knew nothing how. In a ſtrong confidence of both theſe he proceedeth ſteedily to the Action (which is the fourth and laſt particular) of offering Iſaac; wherein obſerve,

1. Abraham built an Altar upon Mount Moriah (where the Temple was afterwards built, 2 Chron. 3.1.) To ſanctify his Sacrifice, Mat. 23.19. So Chriſt is our Altar that ſanctifi… all our Services, Heb. 13.10.

2. He told his Son then the Command of God, unto which Iſaac ſubmitted, Joſephus (without a Divine Warrant) relateth the Communication betwixt them.

3. He Bound Iſaac, who offered his Hands to the Cords, his Body to the Altar, and his very Throat to the Knife it ſelf, without any reſiſtance, the Sons Will was wrap'd up in the Fathers Will, becauſe it appear'd to him to be Gods Will.

4. He took the Knife to ſlay his Son, v. 10. Oh what Painter in the World could expreſs the poſture of Abrahams outward Countenance under the moſt powerful yernings of his inward Bowels and Affections over his Dear (yet Dying) Child; ſurely that Painter which ſet forth Agamemnons Sacrificing his Daughter Iphigenia for the ſafety of his Army, would have drawn Abrabam (as he did Agamemnon) with his Face under a Veil, as unable to delineate his unconceivable ſorrow, and when the Knife was up, and Abraham juſt going to Kill his Son, God calls twice for haſte [Abraham, Abraham, &c. v. 11.] This God took in ſo good a conſtruction, that 'tis ſaid, [he offered him:] Though Iſaac was not (indeed) offered, Heb. 11.17. God reckons, as if he had done it, becauſe he was willing and would have done it; every man is ſo good before God, as he truly deſires and endeavours to be: All thoſe have their Names writ in the Book of Life [qui quod poſſunt, faciunt, etſi quod debent, non faciunt] that do what they can, though they cannot do what they ſhould, ſaith Bernard: God took it kindly at Davids Hands, that it was but in his Heart to Build him a Temple, 1. Kin. 8.17, 18. and Chriſt took it well from that good Woman, that ſhe did all ſhe could, Mark. 14.8. ſo gracious is our God as to account that to be done, which man is but about to do, as in Abrahams and Davids caſe: when we cannot do what we ought, we ought to do what we can.

Inferences hence be, 1. All difficulties in Divine Commands ought to be wholly rolled from off our ſelves upon our God, as Abraham did here.

2. God will provide himſelf a Lamb, we may have Fire and Wood, but the Sacrifice we muſt have from God.

3. God loves to bring his Servants low, and to the laſt, when the Knife is up, then the Lord comes down, he reſerves his Holy Hand for a Dead lift of Deliverance.

4. When we are in the moſt pinching exigents and cannot tell whither to turn us, then ſhould we believingly ſay [God will provide] a Pious and Precious Proverb, much to be mused on and made uſe of, 1 Cor. 10.13. In the Mount God will be ſeen, and make a way to eſcape.

5. God will not have Holy Purpoſes fruſtrate, and altogether diſmiſſed without Holy Performances, though Iſaac was ſpared, yet Abraham muſt not go away with dry hands, God Offers a Ram to Abraham, and Abraham offers that Ram to God, Gen. 22.13. &c.

6. How ought all Children to learn Obedience to their Parents in the Example of Iſaac's to His?

7. How ought all the Children of Abraham to learn Obedience to God? As he gave up his Iſaac, his Joy and his Laughter to him, ſo ſhould we reſign whatever is Neareſt and Deareſt to us unto him.

8. Such us are unwilling to Sacrifice their Ram, or Rammiſh Luſts to God will much leſs their Iſaac, or their Lives and Souls: He that Offers up his Ram, or Luſt, his Iſaac or Soul, ſhall not only he ſpared, but it ſhall live for ever: Faith teacheth this Orthodox Paradox, that the way to keep Iſaac is to give up Iſaac.

9. Faith is moſt tryed in acting againſt Nature, eſpecially againſt corrupt Nature.

10. Faith reconciles the ſeeming contradictions 'twixt Precepts and Promiſes, as here, they claſhed and croſs'd as two contraries.

11. God Watches all the motions of Abraham; his lifting up the Knife at laſt; no leſs he doth of all the Children of VVickedneſs, who (he ſaith) ſhall not waſte any more as before, 1 Chron. 17.9.

12. Our laſt Tryals may be our hotteſt; this the hotteſt Fire of all the Ten Tryals that Abraham was Tryed with; he had waited long for this Son, and now he muſt want him, yea, and that by the worſt way imaginable, he (himſelf) who had waited ſo long, and plainly longed for him, muſt now (as if weary of him) with his own Mouth (as it were) worry him: If he did not, ſure I am, we (in his caſe) would have muſtered up many ſtrong carnal Arguments againſt this Act. As,

p. 1551. Aſſuredly the God of Mercy cannot delight in any ſuch Barbarous and Unnatural cruelty; How can the Blood and Murder of Man have in it any acceptable Piety to God?

2. If God will take pleaſure in the Murder of a Man for a Sacrifice to him, will not ſome Stranger ſerve? Muſt none but my Son be that Burnt-offering? Cannot my God find out and fix upon ſome other Man than my Son?

3. If God will single out my Son, and have no other Man, why might not my Son Iſhmael ſerve for a Sacrifice? (if a Stranger will not ſerve for it) might not he ſatisfie, and exempt my Son Iſaac?

4. If it muſt be Iſaac and not Iſhmael, nor any other, may none but Abraham be the Prieſt to ſlay this Sacrifice? Can this Inhumane Action be done by no Hands, but by the Hands of his own Father? Muſt my own Hands deſtroy the Seed of my own Loins? Is there no way to be faithful to my God, but in being unnatural to my Son, and in making my ſelf a Monſter of Parents to all the World?

5. If I (who profeſs Religion) do ſuch an Unparallell'd Irreligious Act, how ſhall I hereby give juſt occaſion to the Enemies of the Lord to Blaſpheme, to lay Reproach upon Religion, and to Rail againſt God himſelf, as if he were not only the Abettor, but alſo the very Author of ſuch matchleſs Villany? Oh! how will all the Banks of Blaſphemy againſt both God and Religion be broken down among the Heathen? And how will Men ſpend their ſpite and (juſtly angred) indignities on me, ſaying, There goes the Barbarous Man that moſt brutiſhly Butcher'd his own Son?

6. As I ſhall never be able (after this Act) to look any Man in the Face, ſo leaſt of all my own dear Sarah, who will never Affect or Embrace more the Murderer of her Beloved Child whom ſhe bred, brought forth, and brought up in Sorrow (as 1 Chron. 4.9.) yet now was become (not her Jabez or Jazeb, a ſorrowful Son, but) her Iſaac indeed, a Son of much Joy and Laughter, as the Name ſignifies: Alas! Whither ſhall I go, and which way ſhall I turn me, when all people ſhall hiſs at the very ſight of me, and the Wife of my Boſom ſhall ſpit in my Face (inſtead of Entertaining me) for becoming a Butcher to her Dear Son? How may ſhe more juſtly Ring that loud Peal in my Ears, ſaying as Zipporah ſaid after to her Husband Moſes, [Surely a Bloody Husband thou art to me] twice over, Exod. 4.25, 26. Thus ſhall I make my Conjugium to become a Conjurgium, my Yoke of Wedlock an unbearable Yoke, when I have made her a most juſtly peeviſh, froward and moroſe Woman, continually ſcolding with me in all other after-occurrences; and thus my Marriage ſhall become my (not Merry-age, but) Marr-age, by laying the Foundation (by this Fact) of continual Contentions; Brawling and Brangling will be dropping (ſcalding hot) upon my Head uncessantly, which I can neither cure nor carry patiently, Prov. 19.13. How may the Dog-Letter (r) lead me a Dog-life, and make me wiſh to live in the corner of the Houſe-top, Prov. 21.9. or (which is worſe) in the VVilderneſs among Ravenous Beaſts and Venemous Serpents in greateſt danger, and want of all neceſſary Accommodations, ver. 19.

7. And that which is ſtill worſe and nearer, How ſhall I be able to ſtand before the checks and chidings of my own Conſcience, which I cannot fly from, but muſt carry it in my Boſom to ſting me continually, and in all places and Companies for Murdering ſo dutiful and gracious a Son: Had Iſaac been a fooliſh Son, which Solomon ſaith, is the calamity of his Father, Prov. 19.13. I might have been leſs troubled, though David could never have done with his doleful Ditty, [Oh Abſalom my Son, my Son, would God I had died for thee!] 2 Sam. 18.33. and 19.4. Notwithſtanding his being a Graceless and Rebellious Son, and Died by other Hands, and not by his own; yea, Truſſed up 'twixt Heaven and Earth (as unvvorthy of either) by Gods ovvn immediate Hand; but my Iſaac vvas a wiſe Son which made a glad Father, Prov. 10.1. and 15.20. his Fathers Light, as Abner, and Joy or Laughter, as Abigail ſignifie, yet muſt I be the Murtherer.

8. How can this my Murdering practice be reconciled to Gods gracious Promiſe? How can Iſaac Die, and yet Live to be the Father of Nations, and of that Bleſſed Seed (Chriſt Jeſus the Redeemer) in whom all the Nations of the Earth were to be bleſſed? Gen 22.18. Gal. 3.8, 16. How can it be my way to keep Iſaac (for theſe great purpoſes promiſed) thus wickedly to kill him? Such and many more (with the aforeſaid) might have been the carnal Reaſonings of Abraham's Heart againſt his Obedience to this grievous command of God; but through the ſtrength of his Faith, Fear and Love to God; he doth not diſpute, but diſpatch, he doth not argue, but obey the command: God knew he ſpoke (in that command) to a faithful Abraham, and Abraham knew he dealt with a moſt Holy God, who was too kind to do him any harm, and too juſt to do him any wrong; therefore doth he Act his part, and leaves Gods part to himſelf to order and iſſue all according to his own Wiſdom, Power and Goodneſs; he obeys the command, and leaves the Succeſs of his Obedience to the great God, p. 156who out of his Soveraignty (giving no account of any of his matters to Man, Job 33.13.) had given our that command; thus Abraham is ſaid to Offer up Iſaac, Heb. 11.17. inſomuch as he did Offer him up purpoſely, though he did it not actually.

Inferences hence be, 1. As Abraham did, ſo every Child of Abraham ought to Evidence their Fear and Love to God, Gen. 22.12. Now I know, &c. not as if God were ignorant at any time of any thing, for he is Omniſcient, God knew Abraham's Fear of Love, (Hoſea 3.5.) before, but now he made Experience of it, when Abraham teſtified his Faith by his Obedience, and declared it openly to all the World: Oh that we could give ſuch real Evidences of our Love to Chriſt as Abraham did here, and as Peter did, Mat. 14.28, 29. in adventuring to walk upon a boiſterous Sea, &c. Alas we murmur to wet our Feet, where he and many Martyrs waded deep in the Salt Waters of Affliction.

2. Our beſt Evidence hereof is to Offer up our Iſaac to God, our Herodias, our Dalilah, whatever is our Joy and Laughter, not warranted by the Word, as the Ambitious Mind, its Honour; the Voluptuous, its Pleaſure; the Covetous, its Treaſure; and the Envious, its Revenge, &c. Alas! the Spirit (naturally) in us, luſteth to Envy, Jam. 4.5. and will be as forward in Returning, as Perſecutors are in Offering Evil: Revenge is ſaid to be ſweet, 1 Sam. 24.19. We ſhould Offer up this Iſaac, and not avenge our ſelves, Rom. 12.19. but rather keep the Kings peace, and ſo give place unto wrath, that is, to the wrath of God (into which Mans wrath muſt be melted) which is ready to ſeize upon our Adverſaries, if we do not by an over-haſty Revenge prevent it, Pſal. 94.12. Luke 18.7, 8. I ſay unto you (ſaith Chriſt) that ye reſiſt not evil, Mat. 5.39. for in ſome caſes to reſiſt, is to be overcome, ſaith Paul, Rom. 12.21. There be three Scripture Phraſes that teach us our Duty.

1. Be ſtill, Pſal. 46.10.

2. Stand ſtill, Exod. 14.13.

3. Sit ſtill, Iſa. 30.7.

'Tis a thouſand times better (Ariſtotle could ſay) to ſuffer an hundred injuries, than to offer one: Commit all in a way of well doing to a faithful Creator, 1 Pet. 4.19.

3. We muſt place our Confidence in Gods Providence. In the Mount the Lord will provide a Ram to ſave his Iſaac, Gen. 22.14. Iſſues of Death belong to the Lord only, Pſal. 68.20. He knows how to deliver his, 1 Pet. 3.12. and 2 Pet. 2.9. 'Twas Peter's own Experience, Acts 12.10, &c. Our Times are in his Hands, Pſal. 31.15. and none can take us out of Chriſts Hands, John 10.28. We have had our places named [Jehovah Jireth] to perpetuate the Memory of Gods Mercy.

4. Hence learn we to bear the loſs of Children with patience and ſilence, as Abraham here, and Aaron, Levit. 10.3. No Parent ever gave up a Son to God with ſo much patience, and under ſuch ſad Circumſtances as Abraham did, unleſs it were God himſelf giving his Beloved Son to his Juſtice for Mans Redemption; and when God thought not his Holy Child Jeſus too good for us, why ſhould we think any Child of ours too good for God.

5. God Accepted Abraham's Will for the Deed, ſo he will do ours, 2 Cor. 8.12. preferring the willingneſs of the Will before the worthineſs of the Work. Small Service may have great Acceptance, if much will, though not much weight be found therein.