A Complete History and Mystery of the Old and New Testament

CHAP. X. The History and Mystery of Abraham's Trials.

ABraham was first called 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 Honor is oft given to this High Father; As,

1. God frequently calls himself the God of Abraham.

2. Abraham's Bosom is made the Synonymon (of the same import) with Heaven itself, and its unspeakable happiness, Luk. 16.22, 23.

3. Abraham is called three times in Scripture, The Friend of God, 2 Chron. 20.7. Isa. 41.8. and Jam. 2.23. which was an higher Honor 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 favored 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 Honorable Friendship, it was for Abraham's 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 condescension) 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 honor 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 Noah's days, but Salvation was Promised to all Nations in Abraham's 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 tried Friend, for God did try him with ten trials, and everyone worse than other: though still God led him from lower to higher and harder trials, 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 shows us two Truths.

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

2. Abraham's practice of Faithfulness to God under all his ten Trials 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 Abraham's steps in this lower World, Rom. 4.11, 12. or we shall never lodge in Abraham's 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, yet had he but one only Son by natural Generation, to wit, Isaac; Born in fullness 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 offered 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 〈 in non-Latin alphabet 〉 , 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 called an Everlasting Father, Isa. 9.6.

2. As Abraham went out of his Fathers House and Native Country at God's 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 promised 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 interceded for the Righteous in Sodom, and for the Wicked 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 Wicked ones that wickedly crucified him, Luk. 23.34.

6. As Abraham turned 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 Abraham's sake: So are we saved from the fire of Hell for Christ's sake.

8. As the Princess Sarah was taken from Abraham for a while by the King of the Philistines Abimelech, and by the King of the Egyptians Pharaoh, 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 endeavor 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 God's 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 called 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, 14, 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 God's Command.

7. As Abraham's 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: 'It is not a dead workless Faith, but the Faith of God's Elect. [ Tit. 1.1.] is lively working Faith, this saving Faith is not idle, but works by love, Gal. 5.6. As life discovers itself 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 Justify the person according to Rom. 3.28. so works do justify 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: Augustine 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 Trials, 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 Abraham's Person whereon I have spoken in the threefold aforesaid resemblance: the predicate is Abraham's Action, his obeying the Call and Command of God, wherein four circumstances are very remarkable.

• 1. The Time when, it was when God called.
• 2. The Terminus à quo, or place from whence God called him.
• 3. The Terminus ad quem, or Country whither he was called.
• 4. The Reason or End why he was thus said unto by the great God, [ Get thee out of thy Country, &c.]

First of the first, to wit, the time when Abraham was called; 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 received 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 Country, yea, called him to his Foot, Isa. 41.2. making him to follow his Call, and to run (as a Lackey) at God's Stirrup (as it were) with a blessed (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 God's Holy Hand, to be led at his Divine Leisure and Pleasure. By Faith Abraham when called obeyed, Heb. 11.8. The Greek word [ 〈 in non-Latin alphabet 〉 ] imports reverence (in 〈 in non-Latin alphabet 〉 ) and obedience (in 〈 in non-Latin alphabet 〉 ) 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 God's 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 God's 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 Honor of that first Journey, for he being informed of that Divine Oracle to his Son Abraham (it seems) repented of his Idolatry, and consented to depart from that Idolatrous Country, and hath the Honor 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 Country] 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 Succor ) 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 charged him (upon his Blessing) to abide in his Native Country, 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 enlightened Children: Tange Montes & Fumigabunt, touch the Mountains and they will smoke, Psal. 144.5. If Inferiors do but touch Superiors 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, Judge. 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 honor 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; Honor is the Reward of the former, but Dishonor (if no more) of the latter.

The second Choice Remark or Mystery is, Though Children be hindered 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 honor them, &c. God in many cases requireth Mercy rather than Sacrifice; Parents may stand in more need of Children's 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 Succor, Mark 7.11, 12. The same our new Pharisees (the Papists) do, who say. That a Monk may not leave his Consecrated Cloister 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 Religion factam, à parentibus subveniendo excusatur: As 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 nourished 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 God's hand, before, Man can complete his Obedience to God: Here God gives Abraham two calls or pulls before he pulled him to the Land of Promise. The first pull bringeth him only from Ur to Haran, there he settleth, and gathereth much Goods, Gen. 12.5. Thus Sampson followed his Parents till he met with the Honey-comb, Judge. 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: God's second pull at this Holy Patriarch ( Abraham ) was an effectual pull, it brought him to God's 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 called, 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 Wrath are made Vessels of Mercy.

The fifth Mystery in the History is, As Abraham was called from his Fathers House, as well as from an Idolatrous Country; so are all the Children of Abraham called 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 God's Command, as that Noble Italian Marquess Galeacius told his Popish Father (soliciting him to Apostasy ) that his Body and Estate were his Fathers, but his Conscience was the Lord's: 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 Christ's Spouses, and the King Delight in their Beauty, ver. 11. Give anything of Man, but nothing of God for peace.

The sixth Mystery in the History, Chaldea was an Idolatrous Country, which Worshipp'd Fire as a God, (as the word Ur signifies) because (possibly) they had seen Celestial 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 swallowed up Abraham; Speciosa Chaldaeorum Superstitione erat inductus, sed non seductus, while he was young, serving other God's 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 called 〈 in non-Latin alphabet 〉 ungodly, Rom. 4.5. as he was at first an Idolater, until God called and justified him: Abraham 's Fore-fathers were the Builders of the Tower of Babel; they were but newly come down 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 Ancients currently concur, that the Nations were afterwards distinguished by so many Tongues and Countries, Gen. 10.32.

Note here, 1. Though the World was newly washed with the Flood, 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 Japheth, 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 Japheth but fourteen. And, (secondly) Cham 's Country (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 spied 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 Country 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 World, 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 Wicked (as do the Guests ) pay dear for all their better Enjoyments at last, Job 20.14, 15. Levite. 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 washed away with the Flood, and scattered 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 Country of Chaldea is called, 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 punished 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 Honor 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 Men's 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.) called his Son Peleg, Gen. 10.25. which signifies Division, that he might have before his Eyes a perpetual Monument of God's Just Displeasure against the proud Babel-Builders, because then the Language was divided from the Hebrew; and Ibn Ezra (overboldly) saith, 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 God's, 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 God's, that could not secure themselves from Stealing, nor from saluting Rachel's Breech! ver. 34.) and to Swear by those Idols, called the God's of Nabor, ver. 53. as well as the God's of Abraham, and of their Father Terah, all which served strange God's, Josh. 24.2. Even Abraham as well as the rest, until God called 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 will never find us so: Indeed some say, that the Posterity of Heber did not consent to the Building of Babel, and therefore were not punished with the division of Tongues, but retained their own Language, yea, and Country 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 Country 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 Country (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 called 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 called out of Ur of the Chaldees.

The sixth Note is, Those Babel-builders Erect a Fabric 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 Flood, 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 raised 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 labor of coming down, they meet him half way to fetch in their own Destruction; greatness without goodness is dangerous, Abraham is called 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 God's 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 called from, and so are all his Seed.

5. God calls Abraham (and us in him) from the Confusion of Tongues; it hindered 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 〈 in non-Latin alphabet 〉 , or a War about words mostly; the good God amend this fault.

The 2 Terminus à quo, or place from whence God called 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 way) 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 ) 'It is 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 Terah’s Household (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 Abraham's offspring 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 choose 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 reached 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: 'It is 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 oftener.

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 showed 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 Country (thus shown 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 (called after his name.) The man ( Noah's' Son) was cursed of his Father, Gen. 9.25. but the Land (being the Land of promise. Heb. 11.9.) was blest of its God. 'It is 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 Country, 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 called Macaria or the blessed Country, the Hebrew word [Canaan] signifies a Merchant, for this cursed Canaan (with his offspring the Canaanites ) did drive the Merchandize and Trade of wickedness, for which that blessed Land was to spew them out, Levite. 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 forth the word of life, as an Ensign, and bearing up God's name as a Badge or Beacon, yea wearing Christ's 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 itself) 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 Saul's. 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 Sovereign 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 Lord's 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) called our own, yet all are the Lord's, 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 God's good Land, we should live by God's good Laws, and not suffer fullness 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, remembering we are but Pilgrims▪ Psal. 39.12. 2 Cor. 5.9. 1 Pet. 1.17. and 2.11. But a brood of Travelers, Psal. 24.6. 'Twas a mighty work of Abraham's 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 called 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 Country, 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 called 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 called Abraham's 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 denied 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. It 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 Abraham's 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 looked 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 lieth in good Bills and Bonds, under God's 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 God's Promise (thrice made over to him) before, but that he might the better believe after. How great is God's 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 belonged 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 Noah's 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 battle, so Canaan became the Conquerors 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. 'It is the meek, that Inherit the Earth, Mat. 5.6. but 'tis the Violent that both wins and wears Heaven, as above. As David's worthies brake through all Difficulties to come to the well of Bethlehem, 2 Sam. 23.16. So the good Soldiers of Christ (2 Tim. 2.3.) should endure all hardness and hold Heroic resolutions to have Heaven by Conquest, whatever it cost them, that they may be more than Conquerors, even Triumphers, Rom. 8.37. 2 Cor. 2.14. what was said of Cyprus, that the Richness of that Country did solicit the Hungry Romans to attaque and overcome it, may be much more said of Heaven in its bliss-full 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 Joshua 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 Abraham's: 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 purchased Burying place was an earnest for all the rest, hence all the Patriarchs (Dying after) desired to be Bury'd in it, Gen. 47.30. and 50.25. a Sepulcher of ones own was a sign of firm possession, Isa. 22.16. As in Shebna 's case who hewed out for himself a stately Sepulcher in Jerusalem as it he had been of the stock Royal; and had a right there, whereas he was but a stranger, an exotic Plant, and a mere Mushroom, or Terrae-filius, an up-start Forreigner, yet died a disgraceful outcast 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 mentioned 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 the 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 called 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 assigned. 'It is the public 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 Sepulchers 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 called 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 multiplied 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: 'It is very observable, how our first Parents clothed 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 the Baptist who did wear Skins to mind him that he was a poor Mortal.

The 3. Inference remarkable is, If to this of Abraham's purchasing a Burying-place we compare the Jews purchasing with the Price of Christ's 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, purchased by Christ's 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 purchased for us by the Price of Christ's Blood, not only a Burying-place for our Bodies (as a safe Receptacle and Dormitory until the Resurrection) upon Earth (the Panegyric 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 forever.

Thus far of Abraham's Divine Call in all its parts, when, whence, whither and why: now followeth his Obedience of Faith to God's Call: 'tis expressly said, he obeyed, and went out, not knowing whither, Heb. 11.8. as if he had followed God blindfold, putting his hand into God's hand, and resigning up himself to his God, and his Will to God's Will, well knowing with whom he went, though he knew not whither be went,: So that Abraham's 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 apprehend any urgent occasion why I should forsake my own Native Country; 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 allege, Lord, first satisfy 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 somebody, Acts 5.36. He would have raised some chatting Discourse or Dialogue with God, but he plainly becomes a No body before him, lies 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 Lord's, 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. 'It is not a good Angel, but the evil one that opens our Mouths to make replies upon such a Sovereign Master; our Lord is wiser for us than we can be for ourselves; 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 subtle Serpent; and how Christ rode upon an Ass into Jerusalem, but Satan conveyed himself by a Serpent into Paradise; we must all die to our own wisdom and live in God's, as Aaron 's Rod swallowed up those of the Magicians, Exod. 7.12, so ought God's 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 God's 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 God's 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 truly Brave and Noble, that can wholly resign itself 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,

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 everywhere, 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 truly without halting, yea, and thoroughly 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 God's express command, 1 Sam. 15.3, 9.

3. As Abraham 's Obedience was without Hesitation and Reservation, so 'twas without Limitation, lying at God's Foot, Isa. 41.2. and Lackeying it at God's 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 Counselor? 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 ourselves the Children of Abraham ) would put many Fetters upon God's Almighty and All-sufficient Hands. 'It is 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 God's 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 (herself) 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 ofttimes 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 Sovereign Freedom, then doth it constrain him to reprove us, as he did his carnal Kinsmen, saying, Your time is always ready, but my time is not yet come, John 7.6. Sometimes Mans time doth over-run God's 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 God's 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 God's 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 complete seven days (commanded) for Samuel, as he had not then fallen 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, begged 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 Murder through their neglect. Oh what good words do they speak to the Prophet, [pray for us, that the Lord may show 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 resolved 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 God's 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 promised under a Solemn Oath, that which they never intended to perform, ver. 5. Oh hateful Hypocrisy, ver. 20. therefore they going into Egypt as into (according to their thoughts) the Worlds warm Sunshine, they went out of God's protection, and put themselves into his punishing Hands, and the 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 anywhere, everywhere, 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 condescension and unparalleled honor) it must be Moses, lest they die, Exod. 20.19. compared 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 betrayed 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 Virtue of Cure in it: God makes us defy what we have Deified, Zeph. 2.11.

The fourth particular is the Manner, wherein we oft prescribe to God: Thus those cursed Carnalists cried, 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 Christ's Blood for Soul virtue. The Wise Man saith, Say not thou, what is the cause that the former days were better than these, for thou dost not inquire 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 rendered, 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 showeth 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 God's Will, for God's 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, With 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 Word 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 Country.

5. Such as never yet experienced God's Call, saying, [ Get thee out of thy Country, &c.] and the answer of a good Conscience, 1 Pet. 3.21. their Hearts Ecchoing again to God's Call, Psal. 27.8. in their Effectual Calling, are yet in Ur of the Chaldees, in the Country 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, World, 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 condemned 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 woos our Hearts (for there be many wooers thereof, the Flesh, the World, 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.

2. God's 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 Country, &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 Water, Exod. 2.10. nor right Children of Abraham called from Chaldea to Canaan.

3. If we be truly 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 unskillful 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 wonder 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 well as our skill by the Fall, and are unable to cast ourselves 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 ourselves by the Fall, so are fallen into our Lord's Hands for want of Repairs, or as wafes and strays; the Lord of the Manor 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 God's 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 glorify 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 Ruin, but to