ABRAHAMS TRYALL A Sermon preached at the Spittle in Easter weeke Anno Domini 1602. By George Downame Doctor of Diuinity LONDON Printed for Humfrey Lownes 1602 To the Right VVorshipfull Sir Henry Killigrew Knight Grace in this life and glory in the life to come AMong all the worthy histories of the Saincts which are registred in the booke of God there is not any one example of faith and obedience comparable as I suppose to Abraham who as he was the father of all the faithfull Rom. 4.11 so he is propounded to all the heires of promise as a most worthie patterne for imitation And to this end the Lord as he had indued him with an excellent measure of his grace so by a correspondencie of trials proportionable to his faith he hath manifested the same to the world that all those which professe themselues to be the sonnes of Abraham might either imitate his faith and obedience or else know themselues to be none of his children For which cause the holy Apostles Paule and Iames the one intreating of the causes whereby a man is iustified the other of the effects and signes whereby a man is knowne to be iust the one prouing that we are iustified by faith alone without works the other concluding that we are iustified by such a faith as is not alone or without works both propound the example of Abraham as a rule the one of that iustification whereby we are made iust to wit by imputatiō of Christs righteousnes apprehended by faith the other of that whereby we are declared to be iust namely by the fruits of faith which are good works Paule therefore prouing that we are iustified by faith without works that is by imputation of Christs righteousnes alone which is apprehended by faith argueth from the example of Abraham to this effect that as he was iustified so are we Rom. 4.23.24 he was iustified by faith without works that is by imputation of Christs righteousnes apprehended by faith without respect of anie righteousnes inherent in himselfe therefore wee are iustified by faith without works Iames disputing against vaine mē Chap. 2. ver 20. who thought to be iustified by an idle or counterfeit faith proueth from the example of Abraham that wee must be iustified by such a faith as is not without works For by such a faith as Abraham was iustified must we be iustified Abraham was iustified not by an idle or dead faith but by a liuely faith working by loue as apeareth especiallie by that example recorded Gen. 22. Therefore howsoeuer we are iustified by faith alone yet we are not iustified by such a faith as is alone but as we are iustified by faith alone that is made iust by imputation of Christs righteousnes which is apprehended by faith alone so we are iustified that is declared and knowne to be iust by good works which are the fruits of faith Abraham therefore as you see is propounded to all the faithfull as a patterne in both respects So that if we would be esteemed the sonnes of Abraham as all the faithfull are we must looke to be iustified as he was and by such a faith The Papists therefore who seeke Iustification by works that is inherent righteousnes are not the sonnes of Abraham For those who are of faith that is who seeke iustification by faith and not by workes are the children of Abraham Gal. 3.7 No more is the carnall Gospeller 〈…〉 by such a faith as 〈…〉 and voide of righteousnes 〈…〉 our Sauiour saith Iohn 8. 〈…〉 the sonnes of Abraham 〈…〉 do the works of Abraham 〈…〉 Abraham though he were iustified by faith alone yet he was not iustified by such a faith as is alone But howsoeuer the notable faith of Abraham whereby he was iustified before God and his dutifull obedience whereby he was knowne and declared to be iust appeareth in many particulars recorded by Moses yet then especially he approued both his faith and obedience when he was enioyned by a commaundement of tryall to sacrifice his owne and onely sonne Isaac For by this greatest tryall the Lords purpose was to manifest to the world his greatest faith and rarest obedience and in respect of both to commend him to all succeeding generations as a most liuely patterne to be followed of all the heires of promise For which cause as I thought this notable story of Abrahams tryall most worthie to be handled in this Easters solemnitie so others haue desired and I haue yeelded that the Sermon wherein it was handled should be made more publike for the benefit of more then did heare me Being therefore to publish this Sermon as the first fruits of mine english labours I thought good to dedicate the same to your Worship to whome with your louing brother and the vertuous Lady your wife I am for great benefits exceedingly bound that there might remaine some memoriall both of your bountifulnes and of my thankefulnesse Accept therefore I pray you according to your accustomed fauour this commendation of Abrahams faith and obedience And as hitherto you haue to Gods glory be it spoken and to the good example of others shewed your selfe to be one of the sonnes of Abraham so my desire is that this example of Abraham commended vnto you may be some incouragement for you to continue to the end in that course wherein you haue long walked That imitating still the faith of Abraham and treading in the steps of his obedience vnto the end you may be sure after the labours of this life to rest in Abrahams bosome where you shall receiue the end of your faith which is the saluation of your soule by the precious merits of Iesus Christ 〈…〉 〈◊〉 the 28. of Aprill 1602. Your Worships in the Lord George Downame AΣYNOΨIS OR BRIEFE VIEW of the particulars contayned in this Sermon 〈…〉 Explication of the text diuided into a Proposition where three questions are discussed 1. Whether God tempteth any to euill 2. In what sense he is said to haue tempted Abraham 3. To what end he tempted him Narration declaring the action of God prouing Abrahā which is two fold his Vocation or call preparing Abraham to the triall Commandement containing the triall which appeareth to be great both by the Deerenes of that which he was to forgo amplified by the Lord in foure degrees commanding him to sacrifice 1. His sonne 2. His only sonne 3. Whom he loued 4. Euen Isaac Hardnes of that which he was to vndergo shewed by the Circumstāces of Time whē this commandemēt Was giuen Was to bee performed Place in Generall noted to be a hill in the countrie of Moriah Patricular lest indefinit Substance of the worke that he was to offer Isaac for a burnt sacrifice which was very hard in respect of his Affection to his son whom it had bin Hard onely to forgo but more hard by death and that a violent death Harder to Consent to his death Deliuer him to be killed Bee present at his slaughter
conscience of thine owne vnworthines or any thing else wring from thee thy stedfast faith in Christ but beleeue against sense and reason and hope against hope as Abraham did This is the promise of God beleeue in Christ and thou shalt be saued Indeed it pleaseth God many times so to trie his seruants for the exercise of their faith as that their triall seemeth to oppugne his promises But yet notwithstanding the promises are firmely to be beleeued and we are to be perswaded that when any thing doth happen vnto vs contrarie to the promise and the Lord shewes himselfe vnto vs otherwise then the promise soundeth as our Sauiour shewed himselfe to the woman which was a Cananite Matth. 15.23.28 that it is but a trial whereby the Lord howsoeuer hee exerciseth vs for a time will yet doe vs good in the end Deut. 8.16 and therefore we are not to let goe our hold or suffer the promise which is our staffe and stay to be wrested out of our hands Rather let vs imitate Abrahams faith in this place who when hee was commaunded to kil his sonne in whose seede hee had many promises yeelded indeed to the commandement and yet held him to the promise Though Isaac be consumed to ashes yet shall the promise of God concerning his seede bee performed So Iob when he was so grieuously afflicted as that in his own sense and opinion of others he seemed to be cast out of Gods fauour yet saith he though he kill me I will beleeue in him In like sort when as God promiseth life to all that beleeue yet we die we must beleeue that although we die yet wee shall liue Ioh. 11.25 In a word we must learne by Abrahams example to giue credite to the truth and power of God rather then to our owne sence and reason For he is true and therfore will hee is omnipotent and therefore can performe his promise SecoÌ„dly our faith must be fruitful as Abrahams was and we are to manifest it by good works that the Lord may say of vs as he did heere of Abraham Now I know that thou fearest God c. for although good works do not concurre with faith to the act of iustification as anie cause thereof yet they concurre in the subiect that is the partie iustified as necessarie fruits of his faith and testimonies of his iustification And therfore Abraham although he were iustified before God by faith without works as Paul saith that is absolued from his sinnes and accepted as righteous vnto life yet he was iustified not only in that sence by faith but in another sence that is declared to be iust by works as Iames saith But to this purpose most effectuall is S. Iames his argument in the second chap. By such a faith as Abraham was iustified must we be iustified but AbrahaÌ„ was iustified by such a faith as brought forth good works as appeareth by this example and was not an idle or dead faith and therfore that faith wherby we must be iustified must bring forth good fruits or els it is not a liuely a true but a dead counterfeit faith by which no man can be iustified For howsoeuer faith alone doth iustifie because it alone doth apprehend the righteousnesse of Christ whereby we are iustified and not loue or any other grace yet that faith which is alone doth not iustifie because it is not a true faith For euen as the bodie without spirit or breath is iudged to be dead so faith which is without works is dead And to conclude howsoeuer the promise of saluatioÌ„ is made to faith yet the sentence of saluation shall be pronounced according to our works and therefore let vs be carefull as Abraham was to shew our faith by our workes For good works are as it were the euidence according to which the Lord wil iudge of our faith in so much that where hee findeth none hee will say Depart from me you cursed into euerlasting fire And where hee findeth workes giuing euidence to our faith he will say Come you blessed of my father inherite the kingdome which is prepared for you from the foundation of the world To which kingdome let vs beseech him to bring vs who hath so dearely purchased it for vs euen Christ Iesus the righteous to whom with the Father and the holy Ghost be all praise and glorie both now and euermore Amen FINIS Errata Pag. 16. lin 10. reade as he knoweth he can answere pag. 27. lin 21. reade when as pag 41. lin 9. reade not deliuer lin 10. not be present Luk. 16.22 1. Pet. 1.9 Affectum tuum inquisiui non factum exegi Ambros. In voto probaui quod in facto renui August de tempore Serm 73. 1. Pet. 2.11 Iam. 1.14 Ephes. 6.16 Rom. 1.24.26.28 Exod. 15.32 Ephe. 4.19 Heb. 4.13 Vaâ—in apud â—ezâ—m De Sancta Trin. lib. 1. De temporâ— Serm. 72. De tempore Serm. 72. Ibid. Matt. 26.41 De tempore serm 73. God in trying his seruants obserueth a Geometricall proportion This was saith Philo lib. de Abrah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most forcible motiue of loue because as he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parents dote as it were vpon those which are late borne De tepore Serm. 73. Gal. 4.22.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo. Iphigen Plin. 35.10 See Tully in Oratore Leuit. 1.5.11 Eph. 6.17 Sacrificing of men Psal. 106.37 Mich. 6.7 August de temp ser. 72. 1. Cor. 15.22 Heb. 9.27 Foelix orbis soret si omnes fic fierem parricidae Zeno. Veronens Neither must that trouble vs that he is called Nagnar vers 5. which is translated a child for so are the two seruants called vers 3.5 whom Philo supposeth to haue been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ancientest in the familie and Iosua when he was as the Hebrewes thinke 56. yeeres old Exod. 33.11 and Dauids souldiers 2. Sam. 1.15 Chrysost. tom 2. ser. 33 A caption in respect of their vnderstaÌ„ding taking that properly which was spoken by a Synecdoche vve wil returne and a prophecie in respect of the holie Ghost directing his speech according to the euent Serm. 73. De tempere 1. Ioh. 5.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serm. de temp 72. Eccles. 2.1 My sonne if thou wilt come into the seruice of God prepare thy soule to teÌ„ptation Iam. 1.12 2. Thess. 2.10.11.12 Vers. 10. Matth. 7.24 Rom. 12.1 De temp serm 72. Num. 22.8.9 Ioh. 3.14.15 16. Mat. 16.16 Luther in Gen. 22. Job 13.15 Iam. 2.18 Iam. 2.26 â—att 25.34
to commend him to others as the Lord doth his tried seruants will appose a petite that learneth his A B C in Greeke or in Hebrew But trials are proportioned to mens strength the strongest faith hath the greatest trials the weakest faith hath the least trials and where are no trials it is a signe of no faith Now that Abrahams triall was exceeding great it may euidently appeare by those two things whereby the greatnes of trials is to be esteemed to wit the deerenes of that which he was to forgo and the hardnes of that hee was to vndergoe The summe of both is that hee was to sacrifice Isaac The deerenes of that which he was to forgoe is of purpose amplified by the Lord himselfe to increase the triall in foure degrees plainly distinguished in the originall text Take now saith he eth bincha thy sonne eth iehidcha thy only sonne asher ahabta whom thou louest eth ijtscak euen Isaac and offer him for a burnt sacrifice Take thy sonne thine only sonne whom thou louest euen Isaac Alas what needed all these words had it not bin sufficient to breake his heart to haue said take thy sonne and offer him but he must be put in minde that he was his onely sonne whom he loued euen Isaac his ioy But the Lord hauing giuen him strength to beare laieth loade vpon him and by euery word which is added he addeth to the weight For a father to lose his son especially by death that violent death it is a greater grief thē any man can conceiue that is not a father such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or naturall loue God hath implanted in parents who therefore desire to die before their children and exceedingly grieue if they suruiue them but especially in godly parents and heroicall natures wherein these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are most effectuall but most especially in Abraham in whom this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did excell who as he had long wanted so did he most earnestly desire and highly esteeme of a sonne in so much that without him he little esteemed of all outward blessings besides For whereas God had by his promise Gen. 15.1.2 encouraged him Feare not Abraham I am thy buckler and thine exceeding great reward O Lord God saith he what wilt thou giue me seeing I goe childlesse And therefore to lose him whom he so greatly desired and highly esteemed must needs in all likelihood be an exceeding great griefe vnto him How did Dauid lament the death of Absalom his rebellious sonne when he wept and said O my sonne Absalom my sonne my sonne Absalom would God I had died for thee O Absalom my sonne my sonne 2. Sam. 18.33 How did Iacob mourne for the supposed death of Ioseph Genesis 37.34.35 hee rent his clothes and put sackcloth about his loynes and sorrowed for a long season and when all his sonnes and daughters rose vp to comfort him he would not be comforted but said Surely I will go down into the graue to my sonne mourning And how againe was he reuiued when hee vnderstood that Ioseph was not dead Gen. 45.28 where it is noted that the spirit of Iacob reuiued And Israel said I haue enough Ioseph my sonne is yet aliue And yet Iacob and Dauid had many other sons whose presence might comfort them in the absence of any one that they missed But Abraham was to forgoe his onely sonne which is the second degree to increase his griefe For of many to haue offered any one to God as it were the first fruites of his children as Philo speaketh it had been a lesse matter but hauing but one and no hope of more by Sara his onely wife to giue him was to forgoe all and with him all hope of posteritie which might haue pierced his heart with vnspeakeable griefe Therefore the Scriptures when they would signifie the greatest sorrow that may be they vse to compare it to the sorrowing of a father for his onely sonne Amos 8.10 Zach. 12.10 And as this might haue caused great griefe so it required great loue not onely to forgoe but willingly to forgoe his onely sonne For this was a figure of Gods loue to vs which in the Scriptures is worthily noted to be exceeding great because he hath giuen his onely begotten sonne for vs Ioh. 3.16 Rom. 8.32 1. Ioh. 4.9.10 But both his loue of God and cause of griefe for his sonne may greatly be amplified if you consider in what respects he is called his onely son For in this word as Caluin speaketh there was repetitus ictus a doubled and trebled stroake which might haue wounded his heart For he is called the only sonne first in respect of Sarai who in regard of him was called Sarah with promise that she should be a mother of Kings and of nations as Abram also by the addition of the same letter he was called Abraham to signifie that hee should be a father of many nations Gen. 17.5.15 and to put him in minde of this promise which is crossed by the commandement vers 2. the Lord calleth him by his name Abraham vers 1. Secondly he is called his onely sonne simply after the sending away of Ismael whereunto the Lord in these words seemeth to haue relation to gall his minde with the memorie of his putting away of Ismael whom also he dearely loued As though he would signifie vnto him that he was not contented to haue caused him to put away Ismael the sonne of the bondwoman whom also he loued leauing vnto him Isaac alone but he will haue him forgoe Isaac too the only child which he had or could looke to haue by Sarah in respect of whose seede notwithstanding both he and she were promised to be the parents of nations and Kings But although Abraham loued Ismael deerely yet he loued him but a little in comparison of Isaac and therefore that is added in the third place whom thou louest Indeede if hee had been a sonne whom either he had not loued or loued but with an ordinary loue the trial had been the easier but now the Lord tried him in that which was neerest and dearest vnto him for Abraham as Iosephus speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loued Isaac with more then an ordinary loue first because he was the child of his old age for as Philo saith parents exceedingly loue those which are late borne and this is noted to haue been the cause of Iacob his extraordinary loue towards Ioseph Gen. 37. vers 3. The reason is saith Philo either because they haue long desired them or because they looke for no more this therefore much increaseth the triall in that as Augustine noteth Iubetur filium victimare solatiū paternae senectutis vnicū pignus posteritatis qui quanto serior tanto dulcior He is commaunded to sacrifice his Sonne the solace of his Fathers old age and the onely pledge of posteritie who the later he was borne the sweeter he was to his parents Secondly because
dust Thou foule that which thou sowest is not quickened except it die and as it were rot in the earth 1. Cor. 15. vers 36. And although thy sonnes body he sowne in corruption yet it shall be raised in incorruption it is sowne in dishonour it shall be raised in glorie vers 42.43 Spirituall crosses are heresies in iudgement and common corruption in manners In respect of the former the Lord trieth vs when hee permitteth heresies to spring vp among vs. For as the Apostle saith 1. Cor. 11.19 There must be heresies euen among vs which are the true Church of God that those which are approued amōg vs might be known Therfore the Lord forewarneth the Iewes that if a false prophet should arise among thē they should not hearken vnto him though hee should confirme his doctrine by signes and wonders For saith he Deut. 13.3 the Lord your God proueth you whether you loue the Lord your God with all your heart and all your soule Euen so at this day the Lord suffereth Poperie the sinke of heresie and mysterie of iniquitie to spread and popish heretikes and Idolatours to goe about perswading men to an apostasie from Christ to Antichrist which they call reconciling men to the Pope and Church of Rome but is as I haue proued elsewhere the setting vpon men the marke of the beast whereby they are branded vnto destruction Reuel 14.9.10 But this is done for the triall of the faithfull and sound Christians and for a iust iudgment on the vnsound vpon whom the Lord sendeth efficacie of error and strong illusions that they may beleeue the lying doctrines of Antichrist because they haue not loued the truth of the Gospel y t they might be saued by it But blessed be God howsoeuer Antichrist preuaileth in those that doe perish as the Apostle saith yet the Lord Iesus hath prophecied that it shall not be possible for the false prophets and ministers of Antichrist to seduce either totally or finally the elect Mat. 24.24 And as touching corruptions in manners the Lord suffereth the wicked to liue among the faithfull to trie them Iud. 2 2◠And euen in these times beloued the godly liue among such a generation of men as that if a man doe but labour to keepe a good conscience in any measure although he meddle not with matters of state of discipline or ceremonies As for example if a Minister diligently preach or in his preaching seeke to profit rather then to please remembring the saying of the Apostle If I seeke to please men I am not the seruant of Christ Gal. 1.10 Or if a priuate Christian make conscience of swearing sanctifying the Sabboth frequenting Sermons or abstaining from the common corruptions of the time he shal straight way be condemned for a Puritane and consequently be lesse fauoured then either a carnall Gospeller or a close Papist But thus it pleaseth God to try vs whether we haue faith or not and whether wee preferre the applause of vaine men before the approbation of the great and glorious God For what saith our Sauiour to the Iewes Ioh. 5.44 How can you beleeue seeing you seeke glorie and estimation one from another and seeke not that glorie which commeth from God alone It therefore thou desirest to be approued for a sound christian thou must labour to keepe a good conscience and approoue thy selfe to God who trieth the heart and not onely contemne the censures of carnall men whose wisedome is enmitie against God but also think thy self happie when men speake euill of thee for righteousnes sake Mat. 5.11 And these briefly are the trials of God whereunto all sorts of men are subiect both hypocrites and sound Christians Hypocrites whom the Lord trieth that they shrinking in their triall and falling away their hypocrisie may be detected For beloued there bee many which liue in the Church which be not of it and cannot easily be discerned vntill triall come But such men as they are vnsound and by reason thereof subiect to defection so when they are tried they commonly fall away and they are suffered to fall that it might appeare they were not of vs as Iohn speaketh 1. Epist. 2.19 For as the firie fornace discerneth the drosse from the mettall the fanne seuereth the chaffe from the corne so trials put a difference betwixt hypocrites and sound Christians It behoueth vs therefore beloued in the Lord to lay a good foundation against the day of triall to build vpon the rock to take roote inwardly and to bring forth fruite outwardly to haue oyle in our lampes otherwise if wee content our selues with the greene leaues of an outwarde profession neither hauing the roote of faith nor fruits of loue we shall wither when the sunne of temptation ariseth Luk. 8.13 If we build vpon the sand that is as our Sauiour expoundeth be hearers and not doers of his word when the windes of temptations shall blow and surges of trials shall beate against vs our building will fall to the ground Matth. 7.26.27 If wee content our selues with the shining lampe of an outward profession wanting the oyle of inward grace when the Bridegrome commeth we shall be shut out But the Lord also trieth the faithfull and sound Christians sometimes to let them see their owne weaknes that they may be humbled at the sight thereof and be made more circumspect for the time to come Sometimes to manifest his graces in them both to themselues and others but alwaies for their good in the end Deut. 8.16 And therefore he neuer trieth them aboue their strength or at least aboue their profit but proportioneth his trials both to their strength 1. Cor. 10.13 and also to their profit Hebr. 12.10 and consequently the issue of them is alwaies happie and good the Lord causing all things and not onely his trials to worke together for their good which doe loue him Rom. 8.28 And although many times they are brought to that exigent as that their estate seemeth desperate and remedilesse yet euen in the nick when things are at the worst the Lord who neuer faileth those which forsake not him as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and beyond al expectation giueth deliuerance As in this triall of Abraham vers 10.11 and that of Iob. And it was well said of Philo when he pleaded the cause of his natiō being brought to a great exigent before Caligula It cannot bee but that Gods aide is neere seeing all mans help faileth vs. Seeing then the trials of the faithfull are profitable and tend to their good therefore so many of vs as are sound are to be so farre frō praying against these temptations of triall as that wee are rather to desire that wee may be tried Psalm 139.23 and to be glad when wee are Iam. 1.2.3 1. Pet. 1. vers 6.7 The vse in respect of Abrahams approuing himselfe is this that as we professe our selues to be the children of Abraham and heires of promise so wee should shew