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
our selues to be the childrē of Abraham in imitating his obedience and his faith to which end the Lord hath by Moses propounded this worthie example and by me expounded the same vnto you And first our obedience must be conformable vnto his I say not that it must be equall For although we must striue towards this perfection and neuer content our selues with our growth vntill we come to our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is our full growth which wee shall neuer doe whiles we liue here because in this life wee are alwaies in our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and growing age yet few may hope to attaine to Abrahams pitch But though wee cannot be equall to match him yet we must be like to imitate him in obedience if wee would be esteemed his children as the faithfull are For as our Sauiour saith Ioh. 8.35 If you were the sonnes of Abraham you would doe the workes of Abraham But thou wilt say If God did speake to me and commaund me any thing as he did to Abraham I would doe as Abraham did I answere thou art to applie euery generall commaundement in the word as spoken vnto thee and thou art to make conscience of obeying the same as if God from heauen did now speake vnto thee For so the Lord hath propounded his commandemēts as that thou canst not doubt but that he hath spoken to thee therein For doth hee not speake to thee when hee saith Thou shalt not kill Thou shalt not steale c. Nay further I professe vnto thee that as thou hast greater assurance that God speaketh vnto thee in his word then if an Angell should speake vnto thee from heauen for the written word the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more sure word 2. Pet. 1.19 and if we should trust to extraordinarie reuelations and apparitions of Angels we should bee subiect to the illusions of Satan who can transforme himselfe into an Angell of light so if thou wilt not hearken to the written word of God to Moses the Prophets and the Apostles neither wilt thou beleeue or obey though an Angel should come from heauen or a man should come from the dead Luk. 16. Well then when thou hast a commandement from God do as Abraham heere doth As for example God commandeth thee to turne vnto him to repent thee of thy sinnes to beleeue in Christ to walke vprightly before him to sacrifice not thy sonne but thy selfe and to offer vp thy soule and thy bodie as a holy liuely and acceptable sacrifice vnto him which is thy reasonable that is spirituall seruice of him Be carefull to approoue thy obedience as Abraham did What though inconueniences will follow what though the world shall condemne thee and the wicked flout thee the diuel thine owne flesh set themselues against thee denie thy selfe as Abraham did and thine own reason dispute not of Gods commandement but obey it and commit the euent to God And let thine obedience bee not onely absolute resolute but also speedie without delay constant without fainting Worthie is that saying of Luther to bee written in the tables of our hearts Qui habet certum verbum Dei in quacunque vocatione credat tantum audeat dabit Deus haud dubiè secundos exitus Whosoeuer hath the certaine word of God in any calling let him beleeue onely and be bold God no doubt will giue prosperous successe Now if we wold approue our obedience when God proueth vs as Abraham did wee must be qualified in two respects as he was For first seeing the Lord vseth to proue vs in such things as we loue therfore we are with Abraham to thinke nothing we haue too deare to be consecrated to God but we must be readie to offer as a spirituall sacrifice if God shall require the same our goods our honour our sonnes and daughters our parents our wiues our liues our selues for hee that loueth anie of these more then Christ is not worthie of him Matth. 10.37.38 This therefore in a word Abraham teacheth vs as Augustine saith Vt Deo non praeponamus quod dat Deus That we preferre not before God that which God hath giuen vs. Secondly we must as Abraham was bee resolued before hand to obey the commandements of God seeme they neuer so vnreasonable vnto vs. For this resolution will make the commandements easie to vs which seem hard to others As indeed the difficulty of Gods cōmandemēts is to be attributed to the corruptions and contrarie dispositions of men who haue resolued or at the least inured themselues to do euill so that it is as easie for them to abstaine from their accustomed sinnes as it is for a Blackamoore to change his hue or a Leopard his spots Ierem. 13.23 It is easie for a sober and temperat man to abstaine from drunkennesse a chast man from whoredome a religious man from swearing a mild man from chafing and reuenge but bid a drunkard leaue his drunkennes a whoremaster to forsake his filthinesse c. you may as well bid him pull out his eye or cut off his hand so hard a thing it is for them to mortifie their earthly members fornication vncleannes c. Col. 3.5 But let God say to an Abrahā that is resolued to obey him in all things offer thine only sonne vnto me for a burnt sacrifice and hee will readily doe it And as we are to follow Abrahams obedience so must we imitate his faith and that in two respects first in beleeuing the promises of God secondly in bringing forth fruites and working by loue As touching the former our dutie is to be resolued before hand with Abraham as to obey the commandements of God seeme they neuer so vnreasonable so to beleeue his promises seeme they neuer so vncredible Thou wilt say If God did promise me any thing as he did to Abraham I would beleeue as hee did The promises were made to Abraham and his seede that is the faithfull who are the sonnes of Abraham and the heires of promise And although the promises be generally propounded in the word yet art thou particularly to apply them to thy selfe as spoken to thee For being generall they include al that exclude not themselues by infidelitie only bring the condition of the promise which is faith and thou art safe For doth not the Lord promise whosoeuer beleeueth in Christ hath remission of sin shall rise to glorie shall be saued euen as the Israelites had a promise that if when they were stung with the firie Serpents they did lift vp their eyes to the brazen Serpent they should be healed Resolue then to lift vp the eye of faith to him that was figured by the brazen Serpent to beleeue in Christ labour to lay hold vpon him by faith striue against thine owne infidelitie and doubting assure thy selfe if thou beleeuest that thou art iustified and shalt be saued Let not the sense of thine owne weakenes or the