Abraham's Faith

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VERSE 8._By faith, Abraham, when he was called, obeyed God, to go out into a place, which he should afterward receive for inheritance: and he went out, not knowing whither he should go.

Concerning holy Abraham, here are more examples than one recorded, and his faith is renowned many ways: more verses are spent of him, than of some five others. And the reason is, because his faith was more excellent than any others that followed him. In which regard, he is called the Father of the faithful, oftentimes in the New Testament, especially in the Epistles to the Romans and Galatians.

The first example of his faith (and the fourth in order of the whole) is of his leaving his own native Country, and how at God's commandment he went he knew not whither; only he knew God called him, and therefore he would go: wherein appeared a most worthy faith.

Now concerning this his faith and obedience, the Text lays down two points: 1. The cause or ground thereof; which was God's calling: he was called of God. 2. The fruit or effect of his faith; he hearkened and obeyed. And this his obedience is amplified by divers particulars. 1. The matter of it, he went out of his country. 2. The end, to take possession of a Country, which he should not enjoy of a long time. 3. The manner, he went out, not knowing whither he should go.

The first point, is the cause or ground of Abraham's faith in this action, and is laid down in the first words.

By faith, Abraham when he was called,

This story is taken out of Genesis the 12th chapter. The cause of Abraham's faith, is God's calling.

God's calling is an action of God, whereby he appoints a man to some certain condition, or state of life, in this world, or after this life. And in this regard, God is compared to a General in the field, which assigns every Soldier his standing and duty: so does God appoint every man his place and duty in the Church.

Concerning these callings, let us see the means how he calls, and the several states whereto he calls men.

For the means or manner; God calls men two ways: immediately, or by means.

Sometime immediately by himself and his own voice: as, the extraordinary Prophets in the Old Testament, and the Apostles in the New. So says Saint Paul of himself, he was called to be an Apostle, not of men, nor by men, but by Jesus Christ, and God the Father, Galatians 1:1.

Sometime mediately by men directed by himself, and furnished, or enabled for that duty: and so were called the ordinary Prophets and Priests of the Old; and the Evangelists, Pastors, and Doctors of the New Testament. The first was extraordinary; this is ordinary: the first is for an unbelieving or a misbelieving people; the second, is for an ordinary and established Church. Now, of these two ways, God called Abraham immediately by himself from heaven. Genesis 12:1.

Secondly, for the estates of life whereunto God calls men, they are three: General, Particular, Personal.

God's General calling, is, whereby he calls all men to repentance by the Gospel, and so to life eternal. Of this, speaks the Apostle, Romans 8:30. Whom God predestinated, them also he called: and Romans 11:29. The calling of God, is without repentance. Hereby he calls men in this life to the state of grace, and to the state of glory in heaven; and this is to all.

His Particular calling is, when he calls and assigns men to some particular estate and duty, in Family, Church, or Common-wealth: as, when a man is called to be a Magistrate, Minister, Master of a family, Lawyer, Physician, etc.

Thirdly, God calls some men to some private Personal duty, which he designs not to others, but to be done by them alone. Such a calling had he assigned him (Matthew 19:21) that would needs be perfect; Go sell all that you have, etc.

Now the calling of Abraham in this place, is to be referred to this third kind. For, it was a private and personal calling, to leave his Country, his kindred, his lands, his possessions, and to go seek another: and to be the Father of the faithful, and to receive the covenant: and this duty belongs to none, but who shall personally, and by name, be called unto it.

Yet all these three callings may concur in one, as here in him. For, he was called to be a Christian (for the general) and a governor of a great family (for the particular calling): but that, that is in this place understood, is this extraordinary and personal calling to leave his Country. And in it we are to consider three circumstances: 1. Who was called, 2. When, 3. How he was called.

For the first: Abraham was called, the son of Terah: but neither his father Terah, nor his brother Nahor were called, but Abraham alone.

But it may worthily be demanded, why God should not call his Father and his kindred: there can be no answer but this, that the Apostle gives, Romans 9:18. God has mercy on whom he will, and withholds it from whom he will. He calls Isaac, and refuses Ishmael: loves Jacob, and hates Esau: takes Abel, and leaves Cain: even because he will, and for no cause that we know. But why then calls he Abraham, and not his kindred? Is not that partiality? I answer, he is tied to none, he might refuse all: therefore the marvel is, that he calls any. But why some and not other, why Abraham and not his kindred, no reason can be given: for God's Judgments are wonderful. But as that that is impossible with man, is possible with God: Matthew 19:26: So that that is injustice or partiality with man, is justice with God. And it is extreme folly, and intolerable presumption for us to weigh God's actions in the balance of our shallow reason.

For the second: But when was Abraham called? For the time, there are two circumstances worth the observation:

First, Abraham was called to this dignity, when he lived in Idolatry with his Fathers. So says Joshua, 24:2. Thus says the Lord: Your Fathers dwelt beyond the flood in old time, even Terah the father of Abraham, and served other Gods. If Abraham was called by God, when he was an Idolater, then it is apparent he had not purchased God's favour by his works. Where we learn, that the whole work of a man's salvation, is to be ascribed to God's mere mercy: who (as the Prophet says) was found of them that sought him not, Isaiah 65:1. Abraham never dreamed of the true God, nor of any new covenant of grace and salvation, when God called him. And so, when Paul was going armed with bloody fury, and his fury armed with commissions and authority against the Saints, then God from heaven called him; and of a persecutor, made him the principal instrument of his glory, Acts 9:2 etc. Therefore (to apply this to ourselves) If God has vouchsafed us the same grace, and taken us to be his people, and made a covenant of salvation with us, which in former times have been sinners of the Gentiles; we must learn here to see whence this favour is, and therefore to ascribe nothing to ourselves, but give all the glory unto God.

And particularly, for every one of us: If God has been so merciful to any of us, as when we were Popish or superstitious with our Parents, or kindred, to open our eyes, and bring us home to his holy truth: or, when we weltered in wickedness and sensuality with the profane world, to touch our hearts, and to call us to grace and sanctification; let us often remember, and freely acknowledge this his undeserved mercy, and say with the holy Prophet: Unto thee belongeth mercy, but unto us open shame.

Secondly, for the time when Abraham was called: It was when he was 75 years of age, or thereabouts: as is manifest in the Story, Genesis 12:4: therefore we see that God for a long time let him lie in his blindness, and idolatry ere he called him. It is more than likely, that Abraham in that mean time lived civilly, and followed learning and other civil courses: and in that time, it is likely he attained to that measure of knowledge in Astronomy, and other learning, for which, he is renowned in old Writers: But this was the first time that he was called to know and serve the true God in his true service.

Here we learn, that though a man persevere in his sins, for a long time, and pass his best years in vanity without repentance, and thereby be in a grievous and fearful estate: yet true believers, and men penitent, must not therefore judge them castaways. For, God's mercy calls a man in his old age, and touches the heart when it pleases him. Christ in the Parable calls some at the 11th hour, Matthew 20:6: and so God calls men to grace in their old age. We must therefore spare these sharp and unsavoury censures, which some unadvisedly cast upon such men; for charity thinks not evil, 1 Corinthians 13, where it may think or suppose any possibility of good: But contrariwise, pray for them, and hope of their conversions, because we know, that at what time soever a sinner repents of his sin, God will forgive him, Ezekiel 18:27-28.

And yet for all this, men must not presume to live carelessly in their sins, for that is desperately to tempt God: but must follow the holy Counsel of Solomon, Ecclesiastes 12:1, To remember their Creator in the days of their youth: and to turn unto God, when they have means, lest God take away the means, and with the means, his favour from them. Abraham was not called, till he was old; but when he was called, he hearkened and obeyed: So must you, when God calls you by afflictions, or by his word, then answer and obey as Abraham did; or else Abraham's calling in his old age, will be little comfort to you.

Thus much for the time.

Thirdly, for the manner of his calling, it is laid down in the Story of Genesis, to be in an earnest kind of Counsel, Go out, says God, from your kindred, and from your Father's house, unto the land that I will show you: Where it is to be observed, he says not barely Go, or come forth; but he amplifies, and urges it with many words and circumstances.

If any ask why God did so, when he might have given the commandment in one word? I answer; the reason is, that Abraham might have cause more seriously to consider of God's calling, and to imprint it more deeply in his heart; lest at the first brunt he should have obeyed, and afterward have shrunk back. For, it is doubtless, that this calling was harsh to reason, and that Abraham found many hindrances, and therefore it were dangerous he would have started back after some trial of these difficulties he must pass through, if he had had but a bare call, and commandment to go. But when God says to him, Go out of your native Country, let it not stay you, that you were born there; nor hinder you, that your kindred dwells there: but leave all, and come with me: forsake all and trust me, follow me into the land that I will show you: I take you from one, but I will give you another: When God, I say, uses all these, and it may be, many more like words to Abraham, it's apparent he would have him furnished with strength and resolution, to go through with his calling after he had once made entrance into it.

Out of which practice of God, we learn this Instruction; that God would have no man enter upon any calling or duty, with a fearful and faint heart, nor with a doubtful mind; but with a strong and settled resolution to go through stitch with it, and not to relent and repent in the midst. And for this end, God would have all men afore they enter, seriously to consider the place or duty they are to undertake: for the Lord had rather a man should refuse at first; than having entered, to look back again: and it is great folly for men, hastily and suddenly, or humorously to cast themselves upon any calling, and then upon trial and experience of the dangers and difficulties thereof, to be weary, and wish they had never done it. Men in this world are generally wiser in matters of the world; If a man be to build a house, he will not forthwith set upon building such a house as his humor desireth, but will first of all sit down and count the cost, and then his own ability, to see if the one will countervail the other, else he never begins it. So saith Christ (the wisdom of God) of the wisdom of this world: and the like also he saith for war, that no Prince will fight with his enemy on unequal terms, but will know himself able to sustain the encounter. Luke 14:28, 31.

So the calling of a Christian, is to profess the Gospel of Christ. As the Magistrate's is to defend it, the Minister's to teach it, so all men's to profess it: now it is as impossible to build without cost, or to fight without power of men, as to profess Christ in any calling, either general or particular, without crosses. We must therefore consider first what our calling and profession will cost us: it is sure to cost us a dangering of our credits and estimation in the world; it may be our goods, our liberties, it may be our lives themselves. Again, what enemies we have to encounter in this spiritual warfare, the devil, death, hell, sin, corruption, and the crafty malice of wicked men: all these we are sure to meet withal. Were it not then folly for a man to undertake this profession, and not to consider thus much beforehand? The want of this is cause, why some put their hands to the plough, and after shrink away, and make themselves ridiculous to their enemies corporal and spiritual.

And for particular callings, the case even stands so also. Some men think the calling of a Magistrate, a place of honor: and therefore ambitiously plot and desire to raise themselves into authority; never remembering the burden, and trouble they are sure to find. Which when they feel to be too heavy for their lazy shoulders to bear with ease, they foully fall to plain carelessness, and neglect all doing good in their places, and wish they had never bought honor so dear.

So others think the Ministry nothing, but a place of ease, exemption, and preferment. And in these conceits rush presumptuously and rashly into that holy State, never thinking beforehand of that great charge of souls they are to take, nor of that heavy account they are to make for them; nor of the hatred, and contempt, and extreme disgraces they are sure to find, if they do their duties with conscience. And therefore (when upon experience they find it so to be) they either fall to carnal courses with the world, and neglect their duties (that by these two means they may please the world) or else they continue in their duties, with much grief and vexation, wishing they had chosen rather any calling, than the Ministry: and by either of both, do expose themselves to shame and much rebuke. Whereas contrariwise, he that beforehand casts his account what it will cost him to be a Minister, what he must undertake, what he must lose, what he is sure to find, is so settled and resolved beforehand, as he goes through all dangers and contempts, with comfort, courage, and contentment. Let us therefore all learn by this practice of God, when we think to enter upon any such duty, to reason with ourselves, as God did with Abraham, what we are to forsake, and what we are to meet withal. So shall we not afterward repent us, but go on with much assurance, as Abraham did.

This point I have the more enlarged, because it is of special use in Christian life.

Thus much of the Cause of Abraham's faith, God's calling, and all the circumstances therein.

The second point, is the excellency and commendation thereof, commended by the fruit and effect: It made him yield to this calling of God. And this obedience of his faith, is spoken of two ways: 1. It is laid down generally; He obeyed God. 2. It is further commended by diverse particulars, which we shall see in their places.

Obeyed God.

Here is the obedience of Abraham's faith, laid down in one general word: He obeyed; that is, when God called him to leave his Country, kindred, and friends, he yielded against reason, because God bade him. When God told him he would carry him into another land, he believed it, and left a certain for an uncertain, a possession for an expectation: here was the power and excellency of his faith appearing in this obedience. From hence we learn two instructions:

First, seeing Abraham is the Father of the faithful, Romans 4:11: and our glory is to be children of faithful Abraham;

Therefore we must all learn, as good children to follow our Father, in framing our lives according to God's calling: when GOD calleth us to any state of life, then to obey; and when not God, but the world or our own corrupt humors call us, then not to obey. For, to obey the first is the obedience of faith: but to obey the second, is the obedience of corruption. Therefore against this practice of holy Abraham, two sorts of men do offend, and thereby show themselves children unlike their Father Abraham.

First, such men as being called by God to some functions or duties, will not obey: for examples, we have too many. To some, God saith, Leave thy private care, which is, for none but thyself; be a Magistrate, and undertake the public care of the commonwealth: but they, as though they were born for themselves, will not employ themselves in public service.

To some, God saith, Leave thy ease, and thy care of worldly credit, and undertake the teaching of my people, and care not for the contempt of that calling, so thou mayest save souls: but their carnal credit and ease, is more dear unto them, than Abraham's kindred is to him; they will not forsake them.

These, and all that do so, may make what show they will: but they are not children of Abraham, seeing they want his faith; and they want in his faith, because they fail in his obedience: they must therefore learn to yield when God calleth, and not to stand upon such base allegations of worldly matters; when Abraham left Country and kindred to obey God.

Secondly, such men as respect not God's calling, but look what the swing of their natures, or the course of the wicked world carry them unto, they presently yield and obey, not regarding whether it be God's calling or no. Three sorts of men are most faulty in this kind.

First, such as are content to grow in wealth either by oppression, as usury or extortion; or by craft and dissembling, or by any other such indirect course, whereby their brother is hurt, looking only at gain, but not regarding whence it comes.

Secondly, such as live by dicing, carding, or by plays and Interludes, thinking any trade lawful that brings in wealth, or that gets money; never caring whether God allow the calling or no.

Thirdly, such as live in no calling, but spend their time in eating, drinking, sleeping, and sporting, because they have livings of their own, and lands left by their parents.

All these, and all such like, do obey indeed: but whereunto? Not unto God's calling: for alas, he never called them to these courses, but hath often recalled them from it; therefore this is the obedience not of faith, but of corruption, and of the world, which is a plain disobedience unto God. For, as the wisdom of the flesh or the world is foolishness with God, Romans 8: so obedience to the flesh or the world, is disobedience, and rebellion against God.

All such men, must know that they are not the children of Abraham, because they are not children of his faith. Nor can they be heirs of his faith, because they practice not his obedience: for, God's calling and no other rule for our lives must Christian men admit. When he calleth, they must obey: and when he calls not, or allows not a course of gaining, or a trade of life (though all the world allowed it) we must not follow it: this will honor them, and their profession, before God. Abraham's faith justified him before God, but his obedience justified his faith: obedience, saith Samuel, 1 Samuel 25:22-23, is better than sacrifice: but disobedience is as the sin of witchcraft. Therefore let all Christians approve their faith by their obedience, hanging on God's mouth, and attending on God's calling, for directions of their whole life: and resolve with David, Psalm 119:105, Thy word is a lantern to my feet, and a light to my paths. When Kings may not live, but by this light of God's calling and God's word; it is shameful presumption, for ordinary men to frame their lives by lights of their own making.

In the second place out of Abraham's obedience, let us mark, By what means obeyed he? By faith. Learn here the true nature of true faith: it brings forth true obedience where ever it is: and therefore Christian obedience is called the obedience of faith, Romans 1:5. And these two cannot be separated, no more than light from the sun, or heat from fire. For as the sun naturally, and necessarily gives light, and the fire heat; no less does true faith yield true obedience to God's commandments. Which being so, it teaches us, for the use,

First, how our Church and doctrine are slandered by the Papists, who please themselves in saying, We look to be saved by sole faith, and without works. For, we teach, that though a man be justified without respect to his works, yet no man was ever justified, whose faith did not bring forth good and holy works: and we teach, that none is heir of Abraham's faith, which is not also of his obedience. Therefore God will reward their lying tongue.

Secondly, this teaches us, that Abraham's faith is rare in these days. Many make profession of Abraham's religion, but it seems they are as far deceived as the Jews were, John 8:39. The Jews would be Abraham's children, because they were of his flesh: and men now will be so, because they are of his profession; but both are far wide, for we must be children of faithful Abraham. But if we will be like him in faith, we must be like him in obedience also: when God calls us to any duty, we must forsake our own natures, and deny our own affections, and cross our own corruptions, to follow God's calling, and to do our duties. So shall we be true children of Abraham, when we are like our Father in his best virtues. Thus we see his obedience laid down generally.

Particularly, In his Obedience there are laid down three points: 1. The matter of his obedience: all which are laid down directly in the Text. 2. The end of his obedience: all which are laid down directly in the Text. 3. The manner of his obedience: all which are laid down directly in the Text.

For the matter of his obedience, it follows in these words: To go out into a place, etc.

The particular matter wherein Abraham's obedience consisted, was this; At God's commandment he went out of his own Country into another: for one which he should inherit, he left that which he did inherit.

Here many points of good instruction may be learned.

First, see here the power and strength of true faith; It was a wonderful hard thing for Abraham to do thus.

For, first, he was well stricken in years, 75 years old. Young men delight to be stirring; but men grown into years, do love to settle themselves as birds in their nests: and it is grievous unto them to think of removing, or taking long journeys.

Secondly, he must leave his own Country, where he was bred, born, and brought up; which all men generally do love by nature.

Thirdly, he must leave his goods, and lands, and livings, which no doubt were great: for, having lived so long in his native Country, and being born as he was, his estate doubtless was very great.

Fourthly, he must leave his acquaintance, with which he had lived all his life; yea, his own kindred, and must go live amongst strangers. These four considerations were so many hindrances to his obedience; and strong temptations, to make him have looked backward: but such is the power of his faith, he is commanded of God, therefore he obeys and goes out.

The use is, to teach us what a faith we have. For, if we measure all God's commandments by our natural affections; our faith is but a shadow, and hypocrisy: But if we consult not with flesh and blood, but rest, and rely on God's word, and give absolute obedience to his commandments, then our faith is such as Abraham's was.

In the next place; Some may marvel, why the Lord should command him so hard a matter, and lay so strait a commandment upon him, as to leave his Country and living, which seemed unreasonable; and his kindred, which was unnatural.

I answer; the reason is: not that God delights in unreasonable or unnatural courses, or in laying heavy burdens upon his children. But he did it for good and holy ends: as,

First, to prove Abraham, and to see what was in him. As a friend is not tried in ordinary, but in great matters: so it is known, who is God's friend in matters of difficulty. Hereby, therefore God made the faith and obedience of his servant, to shine more gloriously.

Again, to break the corruption of his heart: for, our wicked natures love peace, and ease, and welfare, and heart's desire: but God will cross those courses, and send us troubles many ways, that so he may pull down the height of our corruptions, and humble us to his own hand.

The use, is to teach us to make true use of our afflictions, and of those many hard crosses that must fall upon us in our course of serving God; namely, to know that they are sent from God, not as a hard-hearted, or cruel Judge; but as a wise and merciful Father, who wishes our good, and who will so bless unto us the hardest and heaviest crosses, that befall us in our lives (if we receive them in patience and faith) that we shall say with David, Psalm 119:72. It is good for us that we have been in trouble, for thereby we have learned to know God, and ourselves better.

Thirdly, whereas Abraham at God's commandment goes out of his Country into another; we learn that it is not unlawful for a Christian man, to go out of his own Country, and travel into another, and there to abide for some, or for a long time: Provided, his causes be good and just, as namely, these which follow;

First, if he have a particular commandment of God, as here Abraham had.

Secondly, if he have a lawful calling of the Church or State, whereof he is a member: as if he be sent to a general Council: or, be sent as Ambassador, either to stay for a time, or to stay there as Lieger.

Thirdly, if it be for the safety of his life in a good cause. So Moses, Exodus 2:14-15, fled into the land of Midian, and there stayed, when Pharaoh sought his life: And Christ himself fled with his Father and Mother into Egypt, from the fury of Herod, Matthew 1. The like may be said for them, that to preserve their liberty, flee from the cruelty of their Creditors, who will not take honest and reasonable satisfaction, of a surety for another man, or of a child for the Father's debts: But in no case for them, who travel in purpose to defeat their Creditors, or thereby to deliver themselves from payment of their due debts, being able to pay. Of both these, we have example in David, and his followers. David himself was fain to flee for his life from Saul's unjust cruelty, and therefore went and dwelt amongst the Philistines, 1 Samuel 27:1-2. And, 1 Samuel 22:2 there came to David such as were in trouble, and in debt, and these were with him in all his travel, and persecutions. Now doubtless had they been ungodly men (who had not cared how they came into debt, nor how they paid it) David would never have been their Prince; as that Text says he was.

Fourthly, if it be for the maintenance of pure religion, and keeping a good conscience. This has Christ's warranty, Matthew 10:23. When they persecute you in one City, flee unto another. For this cause many of our forefathers in the former age, were fain to flee into Germany, Switzerland, and to Geneva. And for these causes, divers of other Nations do repair to this Nation, and are here entertained.

Fifthly, if it be for the getting, or increasing of any good learning, and lawful knowledge, especially divine knowledge for matter of religion. Thus the Queen of Sheba went out of the inmost parts of Africa, to Jerusalem in Asia, to see and hear Solomon: 2 Kings 10. and for that cause, she is highly commended by Christ himself, Matthew 12:42. Thus may young men travel for learning or the tongues, especially such as intend thereby to fit themselves for public service, so it be with safety of religion, and security of conscience.

Sixthly, if it be for the practice of a man's lawful calling, as for traffic: and thus Merchants may, and do lawfully travel into all Nations, and have their Factors there resident: provided they lose not their souls to gain for their bodies: their traveling is allowed by Christ in the Parable, where he says, The Kingdom of heaven is like a Merchant man that seeks good pearls, Matthew 13:45.

Seventhly, if it be to receive and take possession of any goods or lands, lawfully descended or fallen unto a man, in another Nation, as sometime it does; This seems to be allowed by Christ in the Parable, where he says, A certain noble man went into a far Country, to receive for himself a kingdom, and so to come again, Luke 19:12.

In a word; if it be upon any good and sufficient cause, allowable in good reason, and not contrary any part of God's word. But as for such as leave their Countries, and travel into other;

Either, upon levity, to see strange sights and fashions:

Or, being malefactors, flee from their due punishment:

Or, being in debt, go away to deceive their Creditors:

Or, being vain-glorious, to make themselves known:

Or, being at enmity, to fight combats, or to kill their enemy;

All these, and all such like, can have no comfort in their travels: for they send themselves, God sent them not: they are out of God's protection, because they go without his warrant. And as many of them as go away to escape the hand of the Magistrate; let them be assured they shall not escape the hand of God.

In the fourth place, here is a comfort for all such as are banished from their own native Countries, for God and his Gospel's sake. For, here Abraham the Prince of Patriarchs, was a banished man, and lived in a strange Country, the greater part of all his life. Let such men therefore take patiently what God lays upon them: for it is not their misery or mishap alone, but has been common to God's children in all ages. Again, Christ himself pronounces them blessed, who suffer persecution for righteousness sake; for, though they be exiles from their own kingdom, or tossed up and down the kingdoms of the earth, yet theirs is the kingdom of heaven, Matthew 5:10.

Lastly, though this commandment was personally directed to Abraham, and concerns not us as it did him; yet it has his force and use even to us. For, though we are not to go out of our Country, and leave our livings and habitations: yet we must do that that is proportionable hereunto. That which is commanded to Solomon's wife, is to all Christians; Hearken O daughter, and consider, incline thine ear, forget thy own kindred, and thy Father's house: so shall the King take pleasure in thy beauty. Psalm 45:10-11. This wife of Solomon, is the soul of every Christian, the spouse of Christ the true Solomon, who by nature is daughter to heathen Pharaoh; that is, to sin, corruption, and wrath: but, being married to Christ, must forget her own kindred, and Father's house; that is, their own nature and natural affections, and carnal desires: and then shall Christ our King, and spiritual husband, take pleasure in us, and rejoice to do us good. And this is the chief traveling of all, and most acceptable to God, when a man goes out of himself, and denies his own desires, to obey God, and to serve Christ Jesus.

Thus we see the matter of his obedience. Now follows the end: Which he should after receive for inheritance.

The second particular in his obedience, is the End, why he went out of his own Country; namely, to inherit another, that is, the land of Canaan, called else-where the land of Promise, because God promised it unto him, and to his seed. Now Abraham, at God's commandment, went out of his own Country into this place, to inherit it, and to take possession of it.

But it may be objected, He inherited it not; yea furthermore, Stephen says, Acts 7:4. God brought him in, but gave him no inheritance in it, no, not the breadth of a foot.

I answer, though Abraham did not inherit it personally himself, yet he may be said to inherit it two ways: 1. Sacramentally, or Mystically: 2. In his posterity.

First, Sacramentally thus; The land of Canaan, is to be understood, not only as a Country of Asia, fruitful and fertile, and plentiful of all good things, wherein the only visible Church was confirmed till Christ's coming: But further, as a Type of the heavenly Canaan, where the triumphant Church reigns in glory with God. And thus Abraham did in his own person inherit it: for he was translated from this world, after his death, into the glory of heaven. And in that respect, the glory of heaven is rather called the bosom of Abraham, Luke 16, than of any other the Patriarchs, both for the excellency of his faith, as also for that the promise of inheriting the land of Canaan, was first of all (personally) made to him; which because he enjoyed not, he was recompensed with the fruition of the true Canaan.

From hence, we learn a notable doctrine: That God in performing of his promises, gives not oftentimes the very particular thing promised, but something equivalent, or proportionable to it, or else better. Thus in the fifth commandment, obedient children are promised by God long life, as a reward for honoring their Parents. Now when he takes them away in their best age, as he did Josiah, 2 Kings 22:10, he gives them eternal life, which is not only proportionable, but far exceeding the thing promised: So here, he promises Abraham the land of Canaan; but when it comes to the performance, he gives him a better, even the true Canaan, the kingdom of heaven.

The use hereof, is to teach us wisdom for the true discerning of God's merciful performance of his promises: for he performs them not always one way unto his children: sometime he gives the very particular thing promised, as unto the children of Israel, their deliverance out of Egypt: unto Hezekiah, the restoring of his health, and such like. Sometime he gives not it, but something which shall be as good or better unto his children: as, when they are in some great danger, and crave deliverance, or in some necessity, and have promise of supply; God oftentimes delivers them not, but gives them patience, and feeling of his favor in such sort, as is many degrees more comfortable unto them. And herein God hears their prayers, and performs his promise to them, to their full contentment.

Secondly, Abraham inherited Canaan in his posterity. For though God promised it to himself, when he was 75 years old, Genesis 12:4, and to him and to his seed, Genesis 15:7: Yet neither he nor his immediate seed enjoyed it, but his posterity the Israelites, 430 years after the promise, as Saint Paul proves, Galatians 3:17. And so Abraham inherited it in his posterity, which is a part of him; and they inherited it many hundred years, even until the coming of Christ.

As before we learned, that God in the performance of his promises, giveth not always the thing promised: so here let us learn that he doth not always perform them to the same parties, and yet most truly performeth them. If therefore God doth not to ourselves, nor in our times accomplish his promises, or prophecies, we must not be impatient, but wait in patience. For, as the holy Prophet saith, The vision is yet for an appointed time, but at the last it shall speak and not lie: though it tarry, wait for it; it shall surely come, and shall not stay, Habakkuk 2:3. To this end David also most divinely saith, Psalm 97:11, Light is sown for the righteous, and joy for the upright in heart. See, light and joy belongs unto them: but how? It is sown; that is, it is in hope and expectation, and not always in fruition. Therefore as the husbandman casts his seed into the earth, and is content to stay almost a full year without it, or any profit of it, and yet is patient all that while, because he is sure it will come and bring increase with it. So must we wait patiently on the Lord, and know that whatsoever he hath promised, we or ours after us, shall be sure to enjoy it. And though we do not, what great matter is it, if our children do? For, we know, that oftentimes the father sows, and dies ere the harvest, and so the son reaps. So for God's great and gracious promises, which are sown unto the fathers; if themselves do not, their children are sure to reap the comfortable harvest of performance. And thus we see how Abraham inherited the land of Canaan; which is called the land of Promise, because it was so long, and so often promised to so many great Patriarchs.

In the second place, it is to be observed, when God promised this unto Abraham; even then when the land of Canaan was possessed by many mighty kings: so that it may be here further doubted, how Abraham could take any comfort in this promise, seeing it was at that day held by almost 40 kings greater and less, as we may see in Joshua, chapters 10, 11, and 12. And further, The people were many, and strong: the cities were strong walled, and full of huge giants, Numbers 13:28-29. Yet for all this, he not only believes and obeys; but as God promised, so he went to it, and took possession, and died in this faith, that God would perform his promise, and that his posterity should inherit it all, as afterward indeed they did, even from Moses to Christ. If it be asked how this could be: the answer is, that Abraham knew that God was King of kings, and had the world, and kingdoms of the world in his hand and disposition: and therefore assured himself, that he could bring to pass what he had promised, and make good his word, notwithstanding all such impediments to the contrary. And as he believed, it came to pass; his posterity came to it, entered as conquerors, upon this gift of God: and, by the power of God, so amazed all these kings and their people, as some submitted, as the Gibeonites; and they that did not, were all slain, and their countries conquered, as we may read at large in the book of Joshua: all the stories whereof are briefly comprehended by David in few words, where he saith, We have heard with our ears, our fathers have told us, how thou O Lord drove out the heathen with thy hand, and planted them in: how thou destroyed the people, and made them grow, Psalm 44:1-2.

Out of which, we learn two instructions:

First, that the change of States, and alteration of kingdoms or commonwealths, are in God's hand: and that he can turn them one way or other, as it pleaseth him. To this purpose, saith David, in the forenamed Psalm, verse the fourth, They inherited not the land by their own sword, neither did their own arm save them: but thy right hand and thy arm, and the light of thy countenance, because thou didst favor them.

This must teach us to pray earnestly, in our daily prayers, for the good estate of this kingdom, wherein we live; and of that worthy Prince and Queen, under whose government, we have been so long, and so liberally blessed. For, the welfare and prosperity, the certainty and security of it and her, is not in our policy, might, munition, ships, not in the strength of our navy, nor in the power of our armor, nor in the chivalry of our people, nor in the wisdom of our Council (though for all these we are a people honoured of our friends, and feared of our enemies): but in the mighty hand of our God, who (as Daniel saith) beareth rule over the kingdoms of the earth, and giveth them to whomsoever he will, Daniel 4:22.

Seeing therefore the King of heaven is the giver and establisher, the remover and changer of kingdoms of the earth; let us assure ourselves, that the prayers of Elisha, are the horses and chariots of Israel: 2 Kings 13:14.

And surely, if Elisha for his prayer was acknowledged by the King himself, to be his Father; then doubtless, the godly Ministers and such other in our Church, as pray daily for the peace of our Jerusalem, are worthy to be accounted good children of our Church, and worthy members of our State.

Secondly, here we learn what is the ruin of kingdoms, and overthrow of estates: namely, sin and ungodliness. This is most apparent in the present example. For, why did God take this land from the Canaanites, and give it to Abraham and his seed? The stories of the Old Testament answer, nothing but sin. In Deuteronomy, Moses chargeth the Israelites, that they do not after the abominations of the heathen Canaanites: for, saith he, because of their abominable sins God did cast them out before you, Deuteronomy 18:9-12. And why did not God instantly give it to Abraham (to inherit) after the promise? Even because the wickedness of these Amorites was not then full, Genesis 15:16, that is, their sins were not then ripe. For, we must know, that though God be the absolute and sovereign Lord of all kingdoms, and may dispose them as he will: yet he rather exerciseth his justice than his power; and never overturneth any state, but upon cause of their apparent sinfulness. Nor can the Amorites or Canaanites plead herein any hard measure. For, the same God, dealt afterward in the same justice with his own people, giving the kingdom of Judah to the Chaldeans, and Israel to the Assyrians: and the cause is laid down most memorably in the story; When the Israelites sinned against the Lord their God, and walked after the fashions of the heathen, whom the Lord had cast out before them, and did secretly things that were wicked, and made images, and served idols: and though God warned them by his Prophets, yet would they not obey, but hardened their necks, and so finally, left all the commandments of God; then the Lord was exceeding wroth with Israel, and cast them also out of his sight, 2 Kings 17, from the seventh verse to the 19th. Thus sin is able to overturn kingdoms, be they Canaanites, Israelites, or whosoever.

Let this teach us all to look to our lives, and make conscience of all sin; especially great and capital, and crying sins: for the sins of a people are worms and cankers, eating out the life and strength of a commonwealth. And let our State and government learn here to look to the reformation of our people, especially for great sins. For, open profaneness, or uncleanness, or oppressions, or injustice, or extortions, or cruelties and exactions; all these, or any of these sins, reigning in a State, are able to overturn the best established kingdom on the earth, and will at last (do power and policy what they can) make the land spew out her inhabitants: and in the mean time (let the wily wits of men, judge as they list) it will prove true, that the sinful and profane man is the worst, and the godly and conscionable man, the best friend to a State, and best subject in a kingdom.

Thus much for the second point in Abraham's obedience; namely, the end of it.

The third and last point, is the manner of his obedience which followeth in these words: And he went out, not knowing whither he went.

The manner of this his leaving his country, in man's reason would seem strange; nay, the world will condemn it for plain foolishness, for a man to leave a certainty, for an uncertainty. But it may here be doubted, how the Apostle can here say, that he knew not whither he went, seeing these words are not in the story of the Old Testament: doth not that practice allow traditions beside Scripture?

I answer first; We refuse no traditions, which are agreeable to the Scripture, and analogy of faith: but such as are agreeable to one of these, we receive them, though not as Scripture.

Secondly, if the Apostles in the New Testament do add anything in any story, which is not in the old (as Saint Paul doth the manner of the sorcerers of Egypt, Jannes and Jambres, 2 Timothy 3:8) that circumstance by them so added, is to be held as Scripture and no tradition; because they (having the same Spirit of God, which the writers of the Old Testament had) have inserted it into the body of Scripture: even as the three sentences of the heathen poets, alleged by Saint Paul (Acts 17:28, 1 Corinthians 15:33, Titus 1:12) have now a divine truth in them, which they had not before.

But yet will some say, the Apostles had these things from the Old Testament by tradition; seeing they were not written.

I answer: We may safely grant it, and yet our cause loseth nothing, though it may be they had them by inspiration, and not by tradition; that being as likely, or much more than the other.

Thirdly: but for this particular, I answer, that the Apostle had the words, or at least the matter out of the story in Genesis. For thus go the words: God said to Abraham, Go out of thy country, et cetera, into the land that I will show thee: He named none to him, but told him he would show him one. So then Abraham went out at God's appointment; and God knew, but he knew not whither he went: he knew well the land he left, but he knew not the land he should have.

But it may be again objected, that this is not true: for it appears, Genesis 12:5, that Abraham with Sarah his wife, and all their substance, departed to go into the land of Canaan, and to the land of Canaan they came: therefore he knew whither he went; namely to that land.

I answer: It is true, he went out, with purpose and assurance, to inherit a land promised him by God, but not named to him. And whereas it is there said, He went out to go into the land of Canaan, that is spoken in respect of the performance when he was come thither, not of the first promise made him at his departure: or, of the time when Moses wrote it, not of the time when God spake it to Abraham. And, that he knew not what land God did mean, until he came thither, is plain in the seventh verse, where it is said, That when Abraham had passed through all the country, and was come into Canaan, then God appeared to him, and said, this land will I give unto thy seed: but till then God never named it unto him; and therefore we read before, that he believed and obeyed upon the general promise: but now when God did particularly specify and show what land, he then showed his thankfulness to God, and did there build an altar unto the God that had appeared unto him.

Thus it is clear, that Abraham went out, not knowing whither he went. Which being so, it appears that Abraham did that which the world would call, plain foolishness. To leave known friends for unknown, certain living for uncertain, is a simple course in man's reason: at least (the world will say) he might first have demanded of God, what land that was, which he should have, before he left that which he had: but Abraham makes no such questions, moves no such doubts, but believes and obeys, and goes out of his certain dwelling (at God's calling) though he knew not where to lodge at night.

This practice of faithful Abraham, has profitable use:

First, here we learn, that though Gods Commandments seem foolish, and unreasonable, yet we must obey them. Christ says; If a man will ever come in the Kingdom of heaven, he must be born again, John 3:3. Saint Paul says; If any man among you seem to be wise, let him be a fool that he may be wise: 1 Corinthians 3:18. Christ says, If any man will be my Disciple, he must deny himself and follow me, Luke, 9:23.

But how can these commandments be believed or done? How can reason believe them? How can nature do them? So disputed the woman of Samaria with Christ, John 4:11. When Christ told her he would give her of the water of life; she replied, Sir, thou hast nothing to draw with, and the Well is deep: whence then hast thou that water of life? Thus we object and reason against God with carnal objections, and weigh Gods Commandments in the balance of reason: thus God and his commandments, are much abused by us. And this is the cause we hear and read Gods word, and profit not by it, because we ponder it in our reason, and allow nor follow it no further, than it agrees with our natural affections. As, a man that will needs stand under a Pent-house, has no water falling on him, though it should rain never so precious water from heaven: So, when the water of life, out of the word of GOD, should drop upon our souls, to comfort our consciences, and to wash away our sins: we have our devices out of wit, and distinctions out of reason, as pent-houses to keep it from us, that it slides away, and never has any work in us. But contrariwise, we must remember Abraham the Father of our faith; and when we hear Gods word, we must with him captivate our reason, and subdue our affections to it: measure them by Gods word, and not it by them; and what we cannot yield to in the obedience of reason, we must obey with the obedience of faith: and so shall Gods word have a gracious and powerful work in us.

Secondly, here we must learn, that though we see no profit come by obeying Gods Commandments, yet we must obey them. For, what profit could Abraham see in leaving a certain living, for an uncertainty? Yet he obeyed and went, upon the bare word of God, building upon it, that God being his guide, he could not go astray. So must we follow God sincerely, and do his Commandments, though no profit seems can come thereby. But some will say, Shall godly men be led like blindfold fools? Shall they refuse all means of help, by wit and policy? This is the way to make them ridiculous, and asses for the wicked world to ride upon.

I answer: let godly men use all their wit, and look with all their eyes, in their actions with men of this world. But in the obedience of Gods commandments, let them do as Abraham did: Follow Gods calling though it seem to be to no end.

In obedience to God, we must do as blind men do, who follow their guides, though it be through woods and rocks, hills, or dales, or dangerous places, regarding nothing, fearing nothing; only following and trusting their guides, who have eyes for them, though they have none for themselves. So must we follow Gods calling, and yield absolute obedience to his Commandments, fearing nothing; but trusting to the faithfulness of his power, and assuredly believing, that he being our blessed guide, we shall not be misled: thus to do is true faith.

But alas, how contrary is the practice of the world! Men deal with God, as we do with loose Chapmen, whom we will not trust without a good pawn. So we will not obey Gods Commandments, longer than his religion serves our turn; nor will we trust and follow God, without the pawns of profit and pleasure. Nay, we do worse: most men esteem of God no better, nor use him any better than they do thieves in their houses. If a man come into our house, that is given to stealing, we trust him as long as he is in our sight; but if he be out of our sight, we think ever he is stealing: So, if men see the means of Gods providence, they will take his word, and trust it; but else God must excuse them, they may not trust him further than they see him. And if the Commandments of God sound to their content, and tend to their profit, they will obey them: but if not, they will cast them behind their back; at least, they will make a pause at the matter, and take their own time. And if Gods ways seem pleasant and profitable, they will walk in them: or else they will leave them, and walk in their own.

And hence is it, that men in distresses, run to Wizards, and Wise men: others deal fraudulently, and deceitfully: others work on the Sabbath day: and thus by indirect and unlawful dealing, they labour to enrich themselves, and to bring their purposes to pass. And why all this? But because Gods commandments do not sound to their purpose, nor tend to their profit, and therefore they will not obey them.

If these men had been in Abrahams case, they would never have gone out, not knowing where to go: but they would have argued the matter with God, and have thought it good wisdom to pause well before they leave a certainty for an uncertainty. But contrariwise, Abraham thought it foolishness to reason with God, and therefore performed absolute obedience: and for this cause he and his faith are renowned to this day; namely, 3,000 years after him, and shall be till the worlds end.

This was the obedience of faith: and this to do, is to be true subjects to Gods Kingdom. If the King call a man from his own living, to come to himself and to the Court; who will not leave what he has of his own, and trust his word? So, who will not leave his own wisdom, and rely on the promise and word of God; and obey his commandments, though there seem at the first, no profit can come thereby. Thus shall we be sure, both to have sufficient for this world: and shall also be true children of faithful Abraham.

Hitherto of the first example of Abrahams Faith.

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