preieieey and they were discomfited unto Hormah,” Num. xiv. 42-45,
Unto a lawful way, then, in general, a lawful call in particular must be added, or we have not a sufficient foundation for the discharge of that duty whose defect is now charged by us.
ddly. They must have a sufficient warranty of the presence and protection of God. This is that which makes faith and trust a
VER. 7-11.] EPISTLE TO THE HEBREWS. 59
duty. And God gives it two ways,—1. In general, in the promise of the covenant, wherein he hath undertaken to be with us, to bless us, and to carry us through the course of our duty: Heb. xiii. 5, “He hath said, I will never leave thee, nor forsake thee.” This alone is a sufficient ground and foundation for faith and trust in every condition. And this the Israelites had in the promise made unto Abraham and others of their forefathers. 2. By giving some signal instances of his power, wisdom, and care, in his presence with us, by protection, direction, preservation, or deliverance, in those ways of his wherein we are engaged. When by this means he hath given us experience of his goodness, faithfulness, and approbation of the ways wherein we are, this adds a specialty unto the general warrant for faith in the word of promise. And this they also had in all those works of God which they saw for forty years.
[2.] It must be inquired, what it is that makes any time or season to be a day of trial, seeing the miscarriage of men in such a season is expressed as a great aggravation of their sin. And they are the things that follow :—
Ist. That there be a concernment of the glory of God in the performance of that duty wherein we are to act faith, or to trust in God. So God tried the faith of Abraham in a duty wherein his glory was greatly concerned. For by his obedience in faith, it ap- peared to all the world that Abraham respected God, and valued a compliance with his will above all things in this world whatever. So God himself expresseth it, Gen. xxii. 12: “Now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me.” This was the tenth and last trial that befell Abraham. Nine times he had been tried before:—1. In his departure out of his country; 2. By the famine which drove him into Egypt; 3. In the taking away of his wife there by Pharaoh; 4. In his war with the four kings; 5. In his hopelessness of issue by Sarah, whence he took Hagar; 6. In the law of circumcision; 7. His wife taken from him again by Abimelech; 8. His casting out of Hagar after she had con- ceived; 9. His expulsion of Ishmael. In some of these it is known how he failed, though in most of them he acquitted himself as be- came the father of the faithful. But now the “fluctus decumanus” came upon him, his last and utmost trial, wherein he was made a spectacle to men, angels, and devils. The Jews tell us great stories of the opposition made by Satan, in his arguing with Abraham and Isaac about and against their obedience in this thing; and no doubt but he employed himself unto that purpose. And it is endless to show how many eyes were upon him; all which gave a concernment of glory unto God. Here, therefore, Abraham in a most especial manner acquits himself; whence God gives him that testimony, “ Now I know that thou fearest God;’ that is, ‘ Now thou hast made
60 AN EXPOSITION OF THE [CHAP. IIL
it known beyond all exception.’ And this puts a blessed close unto all his signal trials. When, therefore, God calls men forth unto the performance and discharge of any duty wherein his glory and honour in the world is concerned, then he makes it unto them a time of trial.
2dly. Difficulties and opposition lying in the way of duty make the season of it 4 time of trial. When men have wind and tide with them in their sailing, neither their strength nor their skill is tried at all; but when all is against them, then it is known what they are. When the sun shines and fair weather continues, the houses that are built on the sand continue as well as those that are built on the rock; but when the rain, and the floods, and the wind come, they make the trial, Whilst men have outward advantages to encourage them in the ways of God, it is not known what prin- ciples they act from; but when their obedience and profession are at- tended with persecution, reproach, poverty, famine, nakedness, death, then it is tried what men build upon, and what they trust unto,— then it is to them a time of trial.
Further; to give light unto our proposition, we may inquire how or by what means men do or may act and manifest their unbelief at such a time or season, And this may be done several ways:—
[1.] By dissatisfaction in and discontent at that condition of difficulty whereinto they are brought by the providence of God for their trial. Herein principally did the Israelites offend in the wilderness. Their condition pleased them not. This occasioned all their murmurings and complaints whereby God was provoked. It is true they were brought into many straits and difficulties; but they were brought into them for their trial by God himself, against whom they had no reason to repine or complain. And this is no small fruit, effect, and evidence of unbelief in trials,—namely, when we like not that condition we are brought into, of poverty, want, danger, persecution. If we like it not, it is from our unbelief. God expects other things from us. Our condition is the effect of his wis- dom, his care and love, and as such by faith ought it to be acqui- esced in.