A Cloud of Faithful Witnesses, Commentary 7
Abrahams Faith.
Verse 17.
By faith Abraham offered vp Isaac, when hee was tempted; and hee that had receiued the promises, offered his onelyonly begotten sonne.
18.
To whom it was said, in Isaac shall thy seede be called.
19.
For, he considered that God was able to raise him vp, euen from the dead: from whence he receiued him also, after a sort.
IN the former verses, wee heard the faith of Abraham, Isaac, and Iaacob, commended iointly together. Now the holy Ghost returneth to the cō mendation of their faith seuerally. And first, he beginnes with Abrahams faith; wherof, he had formerly propounded two works, or actions: 1 His going out of his own Countrey. 2 His abode in a strange Land. Now, here followeth the third, which is the most notable worke of all, wherin his faith shines most gloriously; and his example herein is vnmatchable. The particular points herein, are these: 1 The worke of his faith is plainely laid down, in his offering vp of Isaac. 2 The same worke of faith is notably commended, by three speciall arguments; to wit, 1 by three great impediments that might hauehave hindred this worke of faith; as we shall see in their place, v. 17, 18. 2 by his victory ouer these impediments, v. 19. 3 by the issue of this temptation, and his worke of faith therein, in the end of the 19. verse.
For the first. The fact of Abrahams faith here commē ded, is this; That he offered vp Isaac his sonne. It may first of all be demanded, How Abraham could offer vp his son by faith, considering it is against the law of nature, & the law of God, for a man to kill his own sonne; which Abraham must doe, if he did offer him vp in sacrifice vntounto God. For answer hereunto, we need goe no further than the Story, Gen. 22. where we may see, hee had a ground for his faith: for, though the generall commandement be, Thou shalt not kill, yet he had a speciall commandement, Abraham kill thy sonne: & by vertue of that, he did it; & did it in & by faith. But if that be so, then therupon riseth another & a greater doubt: namely, How can these 2. commandements stand together, one being contrary to the other? Ans. Here a special point is to be obserued; namely, that whensoeuer two cōmandements are so ioyned, that a man cannot practice both, but doing the one, the other is broken; then one of thē, must giuegive place to the other: For, howsoeuer all Gods commandements binde the conscience; yet some binde it more, some lesse; because some are greater, and some lesser than others. Whence, this rule may be set down, that when 2. Comm. of God crosse one another, so as a man obeying one, breakes another; then a man must preferre the greater. As for example, this is Gods Comm. Honour God, commanded in the first table. Again, the 5. Comm. saith, Honor Parents & Magistrates. Now, if parents or magistrates cō mand any thing, the doing wherof would dishonor God, being contrary to the first table; then the 5. Comm. giueth place vntounto the first: and a man must rather disobey magistrates and parents, than dishonour God: for, the maine duties of the first table, take place before the maine duties of the second. And therfore Christ saith, If any man come to me, and hate not his father and mother, wife and children, brethren and sisters, yea and his owne life also, he cannot be my disciple; meaning, that if father or mother, wife or childrē would drawe vsus frō God, we must hate them rather then disobey God. Againe, a commandement ceremoniall, and a commandement of louelove and mercy concurre together, and it so falleth out, that they should be both kept, and cannot: in this case therefore the ceremoniall Law of the first table, must giuegive place to the Law of Charitie and LoueLove in the second table; Because the ceremonies are the inferiour duties of the first, but charity and mercy the principal duties of the second table: for example, the Lord inioyneth vsus in the fourth cōmandement to rest on the Sabaoth day. Now it falls out that my neighbours house is on fire vpō the Sabaoth day: whether then may I labour with my neighbour that day to saue his house? Answ. I may; for the strict obseruation of rest on the Sabaoth day is a ceremonie: but the quenching of fire in my neighbours house, is a work of mercy, and a maine duty of the second table, and therfore must take place before a ceremonial duty of the 1. table.
Thirdly, God hath giuen vsus ten commandements, containing all ordinary duties both of piety and of mercy: yet if God giuegive vsus a particular and speciall commaundement contrary to any of the ten; that must stand, and the ordinarie commaundements must giuegive place and yeeld vntounto it: as for example; the second commaundement forbiddeth any man to make any grauen Image; yet Moses by a speciall cōmandement,Num. 21.8.9. made a brasen serpent in the wildernesse to be a figure of Christ. So the sixt cōmandement, Thou shalt not kill, is an ordinary cōmandement, and bindeth the conscience of eueryevery man to obay the same; yet God comes with a special cōmandement to Abraham, & saith, Abraham, kill thy son; & therefore the ordinary commandement of the 2. table giueth place for ye time. And so goe all ye cō mādements, thou shalt do thus & thus, vnlesse God cōmand otherwise: for God is an absolute Lord, and so aboue his owne Lawes, hee is not bound vntounto them, but may dispence with them, and with vsus for the keeping of them, at his will and pleasure. And thus was Abraham warranted to sacrifice his Sonne; namely, by vertue of a speciall, and personall commaundement to himselfe alone.
But if Abraham had not had this particular commaundement, the sacrificing of Isaac had beene vnlawfull and abhominable; for, the killing of a man is a hainous sinne: much more is the killing of a mans owne sonne without a speciall commaundement; for that is against nature: and therefore the Lord by Ieremie doth seuerely condemne the Iewes for burning their sonnes and daughters in sacrifice, Ier. 7.31, without any warrant from him; though it may be they would pretend their imitation of Abraham in the sacrificing of Isaac: yea, and to shew his detestation of that fact, he changeth the name of the place, calling it the valley of slaughter, verse 32, and in the new Testament it is vsed to signifie hell, Math. 5.29.30. And because this sinne is so odious, it is rather to be thought, that Iephte did not kill his daughter in sacrifice to the Lord (as some thinke hee did) especially being a man commended for his faith by the holy Ghost: but hereof we shall speake when we come to his example, verse 32.
Thus we see Abraham had ground for this fact to doe it by faith, euen Gods speciall commaund. But here it will be said, that Abraham did not offer vp his sonne indeede: for though he had bound him, and laid him on the Altar, yet when he lifted vp the knife to hauehave killed him, the Angell staid his hand, and suffered him not, Gen. 22.11.12. How then can it be true which is here said, that he offered him vp? for the writer of a Story must make true reports; but it seems the writer hereof is deceiued in the very principall point, affirming Isaac was offered, when in truth he was not. Answer. God is the Author and inditer of this Storie, and in Gods sight and estimation he was offered, though not in the worlds: and therefore it is so said, in regard of Gods acceptance; because Abrahams purpose was to hauehave done it; and if hee had not beene staide, hee had done it.
Where we note a point of speciall comfort, to wit; that God in his children and seruants, doth accept the will for the deede: so S. Paul saith, 2. Corinth. 8.12: If there be a willing minde, it is accepted according to that a man hath, and not according to that he hath not: speaking of their releeuing of the poore he telleth them, that GOD regardeth not so much a mans worke, as the heart wherewith hee doth the work. And therefore the poore widowe in the Gospell, Luk 21.3. is saide by our Sauiour Christ, to hauehave cast more into the treasurie (though it were but two mites) then many rich men that cast in great aboundance: more in heart, not in substance.
This serueth to stay the heart of many a man that is found bruised in conscience; for, seeing his weake obedience, and the greatnesse of his sinnes past, he begins to call his election into question: now what must a man doe in this case? Answer. Surely he must goe on forward in obedience, and endeauour himself to continue therein: and then though he faile many times through infirmity, yet for his endeauour GOD will accept of him, and be pleased with the same.
This doctrine is very comfortable to a distressed conscience; but yet it must not make any man bolde to sinne: for many abuse this Doctrine, and say, that though they liue in sinne, yet God will accept of them, for they louelove GOD in their heart. But they deceiue themselues: for, this mercifull dealing of God in accepting the will for the deede, is onelyonly towards those that endeauour themselues sincerely to leaue their sinnes, to beleeue in God, and to walke in obedience: but such as flatter themselues, lying in their sinnes, God will not be mercifull vntounto them, Deut. 29.19.20.
Here further it may well be demaunded; How Abraham could take Isaac and binde him, and lay him on the altar to hauehave offred him: for, though the common opinion be, that he was but 13. yeares olde, yet the more receiued opinion of the best Writers is, that Isaac was 25. or 27. yeares olde. How then could Abraham being an olde man of more then 120. yeares, be able to binde Isaac being a young and lusty man, and lay him on the altar to kill him? For though Abraham had a commaundement to kill Isaac, yet wee finde not that God commaunded Isaac to suffer himselfe to be killed; now Nature moues eueryevery one to seeke to saue his owne life, and to resist such as would kill vsus. How then was Isaac brought to yeeld thus farre to his Father?
For answere heereunto, wee are to knowe, that Abraham was no ordinarie man, but a Prophet, and that an excellent and extraordinary Prophet: So God himselfe testifieth of him to Abimelech; Hee is a Prophet, and he shall pray for thee: Gen. 20.7.yea, he was esteemed and reuerenced as a Prophet, & an honourable man, euen of the heathen. The Hittites tell him: Thou art a Prince of God amongst vsus. Genesis 23.6.
Now being a man of so high place, and so great regard euen in the world; doubtlesse hee was of much more authoritie in his owne house. It is therefore very likely that hee tells Isaac his sonne, that hee had a speciall commaundement from GOD, to kill him in sacrifice. Now Isaac being an holy man, and well brought vp, hearing this is contented to be sacrificed, and obayes his Father herein.
This I speake not as certaine, but as most probable; and it is the iudgment of best learned, who hauehave had good experience in the Scripture.
This circumstance well obserued, serues greatly for the commendation of them both: of Abraham the Father that had so religiouslie brought vp his onelie Sonne; that was most deere vntounto him, that hee would not resist the will of GOD reuealed vntounto him, though it cost him his life. Oh that Parents would followe Abraham, in so doing to their children; then would it goe well with the Church of GOD. Againe, Isaacs behauiour is heere admirable, that hee would not resist his weake and aged Father, but suffereth him to binde him, and to lay him on the Altar; yeelding himselfe vntounto death, when his Father tolde him, My sonne, GOD will hauehave it so.
This example must bee a patterne of obedience, not onelyonly for children towards their parents; but for vsus all towards Gods ministers, when they shall tell vsus, what God would hauehave vsus doe: we must submit our selues, and yielde, though it turne to our bodily paine and griefe; for Isaac yeelds, though it were to the losse of his life. But alas, who will follow Isaac? For, let the minister speake against our carnall pleasure, and vnlawfull gaine; let him crosse our humour, and affections, then wee refuse to heare, and will not obey. Nay, if the minister of God, as the Lords priest, come with the sacrificing knife of Gods word, to the throat of our sin, to kill the same in vsus, that so we may bee pure and acceptable sacrifices vntounto God; doe we not resist him, and say in our hearts, Wee will none of this doctrine? Or, if he like a Prophet of God, come and offer to binde our consciences, with the cordes of obedience, and to lay our affections on the altar of the Law; then we resist, and are either too yong, or too olde; too rich, or too learned; or too great, to be taught, and bound to obedience. But let vsus know, that if wee will bee true Isaacs, euen the sonnes of faith and obedience, and the true heires of Abrahams faith (as wee would beare the world in hand) then as he did submit himselfe to be bound of his father; so must wee yield our selues to the ministers of God, to bee bound by his word: and suffer the same word to be in vsus, the two edged sword of the spirit, to cut downe sinne and corruption in vsus, and to make vsus newe creatures; that so both in body and soule, wee may become pure and acceptable sacrifices vntounto our God. Thus much of the facte it selfe, wherein Abrahams faith is set forth.
Now follow the Arguments, or reasons, whereby the same worke of faith is commended vntounto vsus. The first Argument is taken from the great impediments which might hinder his faith; and they are in number three: First, that he was brought to this worke, not by ordinary command, but by an extraordinary course in temptation; Beeing tempted. Secondly, that he was to offer his own childe; yea, his onelyonly begotten sonne. Thirdly, that he who had receiued the promises, must offer him, and kill him, in whom the promise was made.
For the first impediment. In the ordinarie translation, it is read thus, When he was tried: But that is not so fit, beeing rather an exposition of the meaning, than a translation of the word. For, the very word signifieth, to be tempted; and the meaning is, when he was tried. I would therefore rather read it thus; when he was tempted: or, beeing tempted, as the word signifies.
In the handling hereof, first wee will intreat of the nature of this temptation, and then come to the circumstances belonging to the same.
Temptation (as it is here vsed, may be thus described) It is an action of God, whereby he prooueth, and makes experience of the loyaltie and obedience of his seruants. First (I say) it is an action of God: This is plaine by the testimony of Moses in Genesis, Gen. 22.1. where (if we read the history) we shall finde that God did prooue Abraham. Obiect. But against this it may be obiected, that Saint Iames saith, Iames 1.13, God tempteth no man: and therefore no temptation is the action of God? Answ. That place in Iames is thus to bee vnderstood; God tempteth no man: that is, God doth not stirre vp, or mooue any mans heart to sinne. Yet further it will be said, That temptation is an action of Satan; for so in the Gospel wee may read (Mat. 4.3,) that hee is called the tempter? Answ. Some temptations are the actions of God, and some the actions of Satan: God tempteth, and Satan tempteth; but there is great difference in their temptations: first, in the manner; for, Satan tempteth a man to sinne against the will of God, and to doe some euill: God tempteth a man to doe something, which shall be onelyonly against his owne affections, or his reason. Secondly, God tempteth for the good of his seruants: but Satan tempteth for the destruction both of their bodies and soules.
Againe I say, Whereby he makes triall, &c. Here some will say, God knowes eueryevery mans heart, and what is in them, and what they will doe, long before; and therefore hee needeth not to make triall of any man? Answ. God makes triall of his seruants, not because hee is ignorant of that which is in their heart; for, hee vnderstandeth their thoughts long before: but because he will hauehave their obedience made knowen; partly to themselues, and partly to the world: so that hee makes triall of his seruants, not for himselfe, but for our sakes.
Now further, God tempteth men three waies: first, by Iudgements, and Calamities in this world: so the Lord saith to the Israelites, Deut. 8.2, Thou shalt remember all the way which the Lord thy God ledde thee this fortie years in the wildernesse for to humble thee, for to prooue and to know what is in thy heart. That iourney might hauehave beene gone in forty daies, but God did lead them in it forty yeares; to prooue and trie by this vnwoonted calamity, whether they would obey him, or not. So likewise God suffered false prophets, and Dreamers of dreames, to come among the people; for this ende, To prooue them, and to know whether they loued the Lord their God, with all their heart, and with all their soule, Deut. 13.3. Now this first kinde of temptations, by outward Iudgements, is most grieuous; when the Lord laieth his own hand vponupon his seruants so heauily, as they shal thinke themselues to bee quite forsaken. In this temptation was Dauid as we may reade at large: Psal. the 6: and Psal. 38: and Iob being afflicted not onelyonly outwardly in body, but inwardly in minde, crieth out, that the arrowes of the Almighty were in him; Iob 6.4, and through the whole chapter hee bewaileth his grieuous estate by reason of this temptation.
Secondly, God tempteth his seruants by withdrawing his graces from them, and by forsaking them in part; and this kinde of temptation is as grieuous as the former: herewith was good King Hezekias tempted; for as wee may reade, God left him to a sinne of vaine glory, and the end was to try him and to proue all that was in his heart. 2. Chron. 32.31.
Thirdly, God tempteth his seruants by giuing vntounto them some strange and extraordinarie commaundement; As in the Gospell, when the young man came to our Sauiour Christ, and asked him, what good thing hee might doe to hauehave eternall life? Math. 19.16, Christ biddeth him goe and sell all that he had and giuegive to the poore. This commaundement had this vse, to be a commaundement of triall vntounto the young man, whereby God would proue what was in his heart, that the same might be manifest both to himselfe & vntounto others. And vnderunder this kinde, we must comprehend this temptation of Abraham: for, when God said, Abraham, offer vp thy sonne in sacrifice; it was not a commaundement requiring actuall obedience (for GOD meant not that Abraham should kill his sonne) but onelyonly of triall, to see what he would doe. And these are Gods temptations, whereby he proueth his seruants.
Yet farther the temptations of God whereby he tempteth his children, hauehave two ends: 1. they serue to disclose and make euident the graces of God, that be hidden in the hearts of his seruants: so S. Iames saith, My brethren count it exceeding great ioy when ye fall into diuers tentations; Iames 1.2. The reason followeth; Knowing that the triall of your faith bringeth forth patience, verse 3.
Where we see this end of temptation set down, To manifest the gift of patience wrought in the heart. And Saint Peter saith to the Church of God, That they were in heauinesse through manifolde tentations, that the triall of their faith being much more precious then golde that perisheth (though it be tried with fire) might be found vntounto their praise, and honour and glory, at the appearing of the Lord Iesu: 1. Peter 1.6.7: Where temptations hauehave this vse, to make manifest the soundnesse of mens faith in GOD, as the fire doth proue the golde to be good and precious. So in this place, The temptation of Abraham serueth for this end, to make manifest his notable faith and obedience vntounto GOD, with a reuerend feare of his Maiestie, as the Lord himselfe testifieth, saying; Now I knowe that thou fearest God, seeing for my sake thou hast not spared thine onelyonly sonne. Genesis 22.12. Meaning this: Now I hauehave made thy faith, and louelove, and feare of mee so manifest, that all the worlde may see it and speake of it.
Secondly, Gods temptations serue to manifest hidden sinnes and corruptions, partly to a mans owne selfe, and partly to the world. And for this end God tempted Hezekias. For, being recouered of his sicknesse, after that the King of Ashur his great enemie was vanquished, especially when the Embassadours of the King of Babell came to enquire of the wonders which were done in the Land;2. Chro. 32.31. God left him that hee might see his sinnes, and the corruptions of his nature, as pride and vaine-glory, wherewith hee was puffed vp at the comming of the Embassadours to him. And thus hee who little thought, that pride and vaine-glory could hauehave taken such holde on him, perceiuing how his heart was lift vp in him, was doubtlesse much humbled at the sight of this his so great corruption; for when the Prophet came vntounto him, he submitted himselfe to the word of reproofe, Isay 39.8.
First, wheras Abraham the seruant of God was tempted, that is, was prooued and tried by God himselfe; Here wee are taught, that if we perswade our selues to be the seruāts of God, as Abraham was, then wee must looke to hauehave temptations, at Gods owne hand; for his example is a patterne for vsus: and therefore in him wee must see that which we must looke to hauehave; for, it could not be needfull for Abraham, but it may be also needfull to vsus. In regard wherof, Saint Peter counteth it as a thing necessarie, that men should fall into sundry temptations, 1. Pet. 1.16.that the triall of their faith might be vntounto their praise. So, that in this life we must looke for triall: and the more glorious our faith is, and the more like to our father Abrahams, the more trialls shall we vndergoe.
Againe, seeing we must be tried, therefore eueryevery one of vsus must labour for soundnesse of grace in our hearts; as of faith, repentance, hope, and of the louelove of God (though they be but little in measure) for, we must come to triall, & it must appeare, whether wee be hotte or colde. Now, if we hauehave not soundnesse of grace in vsus, in the time of triall, then looke, as drosse consumeth in the fire, when as golde commeth out more cleere; so shall hypocrisie, formalitie, and all temporizing profession, come to nothing, in the middest of tentation; when sound grace, and a good conscience, shall passe through, and shine more pure and perfect after, than before.
Thirdly, considering wee are to looke for trials and temptations from God; therefore we must be carefull to remember, and practice that counsell of Christ to his Disciples, before his passion: Watch and pray, that yee enter not into temptation, Math. 26.41. And because they were carelesse in practicing this dutie, therefore they fell into temptation: especially Peter fell most grieuously, by denying his master. Wee must perswade our selues, that the same commandement is giuen to vsus; for, God will prooue vsus by temptations, to make manifest the corruptions that bee in our hearts: wee therefore considering our owne estate, must pray for Gods assisting and strengthning grace, that when temptations shal come, we may be found sound and stedfast in the triall.
Thus much of the nature of Abrahams temptation: now followe the circumstances to be considered therein: And first, of the time, when Abraham was tempted. Hereof we may reade, Genesis 22.1: After these things, saith Moses, God did proue Abraham. The wordes will admit a double reference. But this I take to be most proper and fitte for that place, to wit; that after God had made most excellent promises vntounto Abraham, and giuen him most wonderfull blessinges and priuiledges, then hee tempted him.
Hence, we learne this notable lesson: That those people in Gods Church, which receiue from God more graces then others, must look for more tentations. This we shal see to be true in Christ Iesus the head of the Church: for, when hee was Baptized, and had receiued the holy Ghost, Matthew 3, in the forme of a Doue, and had this voyce of GOD the Father pronounced vponupon him, that he was his well-beloued sonne in whom hee was well pleased; then presently followeth this, that hee was led into the wildernesse to be tempted of the diuell: Matthew 4.1. Luke 4.1: being full of the holy Ghost, as Luke saith: So likewise when God had testified of Iob, that hee was an vpright and iust man, one that feared God and eschewed euill, Iob 1.8; then Satan tooke occasion thereby to tempt him: as in all the whole course of that booke wee may plainely see, wherein are set downe most wonderfull temptations and trialls wherby hee was prooued. So Iacob must wrestle with the Angell, Genesis 32.24.28, and by the power of GOD ouercome GOD himselfe. This was a notable prerogatiue, To preuaile with the Lord; but yet he must preuaile with his foile (Verse 31) and at the same time, and euer after drawe one of his legges after him, euen to his dying day. Saint Paul was rapt vp into the third heauen, into Paradise, and heard words which cannot be spoken; yea, which are impossible for man to vtter: yet least hee should be exalted out of measure, through aboundance of reuelations, there was giuen vntounto him a pricke in the flesh, the messenger of Satan to buffet him: 2. Corinthians 12. Verse 7: God will honour him with reuelations, but yet Satan shall hauehave leaue to buffet and beate him as it were blacke and blew. In all which wee may see, that to whom GOD vouchsafeth a a greater measure of grace, to them hee appointeth singular trialls and temptations aboue other men. And the reason is; First, because Gods graces doe better appeare in temptations then out of them: as golde is best tried in the fire, and thereby proued most pure and perfect: Secondly, temptations serue to abase the seruant of God, and to bring him downe in his owne conceite, that hee be not proude of those thinges that are in him, or puffed vp with conceite that there is more in him, then indeede there is. This wee sawe in Paules example; Hee was buffeted of Satan, lest hee should be exalted with aboundance of Reuelations. Wee may see a type heereof in worldly affaires; The best shippe that floateth on the Sea, when it carieth in it most precious Iewels, is ballaced with grauell or sand, to make it sinke into the water, and so sayle more surely, least floating too high, it should be vnstable: euen so dealeth the Lord with his seruants; when hee hath giuen them a good measure of his graces, then doth hee also lay temptations vponupon them, to humble them, lest they should be puffed vp in themselues.
The second circumstance to bee considered in this temptation, is the greatnesse thereof. It was the greatest that euer was, for aught we reade of, That God should commaund him to kill his owne sonne. For, if God had tolde Abraham, that his sonne Isaac must hauehave died, it would hauehave beene verie grieuous and sorrowfull newes vntounto him; and yet more grieuous if hee had tolde him, that hee should hauehave died a bloudy death. But yet this was most grieuous of all, that Abraham himselfe with his owne hand, should sacrifice his owne sonne, nay his onelyonly sonne; and that which is more, hee must kill his onelyonly childe, in whom the promise was made, that in him should his seede be called: this must needes be a great wound vntounto his heart; and yet to augment his griefe, hee must not doe it presently, nor where he would, but goe three dayes iourney in the wildernesse. During which time Satan vndoubtedly wrought mightily vponupon his naturall affections, to disswade him from obedience: which could not chuse but be farre more greeuous vntounto his soule.
Out of the greeuousnesse of this temptation, wee may learne this lesson: that GOD, in tempting a man, doth sometime proceede thus farre, Not onelyonly to crosse his sinnes and corruptions, but euen to bring him to nothing, in regard of humane reason and naturall affections. For, this commaundement (Abraham kill thy sonne) might hauehave made Abraham (if hee had consulted with flesh and bloud) euen distracted in himselfe, and without reason, not knowing which way to turne himselfe. And accordingly, let all GODS children, especially such as hauehave the greatest graces, looke for such temptations as shall lay their humane reason s…at vponupon the ground and bring them to this point, euen vtterly to denie themselues.
The third Circumstance in this Temptation, is this; What Abraham did when hee was tempted? the Text telleth vsus, that by faith hee offered vp Isaac, being tempted.
Abraham being thus tempted▪ whether hee would obay GODS Commaundement or not; obayes GOD in offering vp his soone, and yet layes holde vponupon Gods promise made in him. For, wee must knowe, that Abraham had a promise of blessing, in Isaac: and being now commanded to kill Isaac, he did not now cast off his hope, and desperately thinke it could not be performed, if this commandement were obeyed; but by the great power of faith, he both obeyes the commandement, and yet still beleeues the promise: For, so saith the text, By faith he offered vp Isaac. Therefore, in the very action of killing Isaac, hee beleeued the promise, that Isaac should liue. And this was the excellency of Abrahams faith. For, if God should with his owne voyce bidde a man kill his sonne, it may be some would be found, that would doe it; but to doe it, and still to beleeue a contrary promise made before, betokeneth the vertue of an admirable faith.
In this circumstance we may learne a good instruction; to wit, in all temptations that befall vsus, still to hold fast the promises of God. Thogh in the diuels purpose, they tend to the loosening of our holde; and in all common reason, we hauehave good cause to let them goe: yet for all that, wee must neuer let goe, but still hold the promise fast, and rather let goe all reason in the world, than Gods promise. And this is not onelyonly true faith, but euen the excellency of faith. For example, Gods promise is (Ioh. 3.16,) God so loued the world, that hee gaue his onelyonly begotten sonne into the world, that whosoeuer beleeued in him, should not perish, but hauehave euerlasting life. Now, when we are in the extremitie of all temptations, we must still hold fast this promise, and venture our soules vponupon the truth of it. This was Abrahams practice; for in this temptation, Gods meaning was to trie Abraham, and to see what he would doe: Now Abraham, hee holdes fast the promise, and yet obeyes God; though all the reason in the earth, cannot tell how that promise, and that commandement could stand together. But this was Abrahams faith, though I know not, nor reason knoweth not; yet God knoweth: and therefore, seeing I hauehave his commandement, I wil obey it; and seeing I hauehave his word and promise, I will beleeue that also, and neuer forsake it. And euen thus must we striue to doe in al temptations whatsoeuer; yea, euen in those that come from Satan, which are full of malice and all violence, In our heart and conscience wee must still hold and beleeue the promise of God: and this is euer the surest and safest way to get the victory ouer Satā, To hold, that Gods promise shal be performed, though wee knowe not how, but rather see the contrary. And though in humane reasoning, it bee a note of ignorance, and want of skill, to sticke alwaies to the conclusion and question; yet in spirituall temptations, and trialls, this is sound diuinitie, Alwaies to hold Gods promise, and to sticke fast to that conclusion: and not to follow Satan in his Arguments, neither suffer him by any meanes to driue vsus from it.
Further, in that this fact of offering vp Isaac, was onelyonly Abrahams triall; we may obserue, that it did not make him iust before God, but onelyonly serued to proue his faith, and to declare him to be Iust. And therefore, whereas Saint Iames saith, Iam. 2.21, That Abraham was iustified through workes, when he offered his sonne Isaac vponupon the altar: His meaning is, that Abraham did manifest himselfe to bee iust before God, by offering vp his sonne; and not, that by this fact Abraham of a sinner was made iust; or, of a righteous man, was made more iust: For indeede, good workes doe not make a man iust, but onelyonly doe prooue and declare him to bee iust.
Thirdly, God gaue Abraham this commandement; Abraham kill thy sonne: but yet he concealed from him, what was his purpose and intent herein; for God meant not that Abraham should kill his sonne indeede, but onelyonly to trie what he would doe; whether he would still beleeue and obey him, or not. Where we see, that God, who is trueth it selfe, reueales to Abraham his will; but not his whole will: whence ariseth this question,
Whether it be lawfull for a man, according to this example of God, when he tels a thing to another, to conceale his meaning, in whole, or in part? For answer hereunto, we must knowe, there are two extremities, both which must be auoided in this case: 1 That a man must alwaies expresse all that is in his minde. 2 That in some cases a man may speake one thing, and thinke another; speaking contrary to his meaning: But this later is no way lawfull, and the other is not alwaies necessarie. Wee therefore must hold a meane betweene both; to wit, that in some cases a man may conceale his whole meaning, saying nothing, though they bee examined: namely, when the concealing thereof, doeth directly stand with the glory of GOD, and the good of his brother.
Thus godly Martyrs hauehave done: for, beeing examined before tyrants, where, and with whom, they worshipped GOD; they hauehave chosen rather to die, than to disclose their brethren: and this concealing of their mindes was lawful, because it touched immediately the glory of God, and the good of his Church.
Secondly, a man may conceale part of his minde: but that must bee also with these two caueats; First, that it serue for Gods glory: Secondly, that it bee for the good of GODs Church.
Thus did Ionas conceale the condition of mercy from the Niniuites, when he preached destruction vntounto them, saying; Within fortie daies and Niniuie shall be destroyed: though it is euident by the euent, that it was Gods will they should bee spared, if they did repent. But that Condition God would hauehave concealed, because it would not hauehave beene for the good of the Niniuites to hauehave knowen it; sith the cōcealing of it caused them more speedily, and earnestly to repent.
But out of these cases, a man (being called to speake) must declare the whole trueth, or else hee sinnes greatly against Gods commandement, forsaking the property of the godly, Psal. 15.2.
And thus much of the first impediment of Abrahams faith.
The second impediment to Abrahams faith, is contained in these words: Offered his onelyonly begotten sonne.
We knowe that the louelove of Parents descends to eueryevery childe naturally, but especially to the onelyonly begotten; vponupon whom (beeing but one) all that is bestowed, which, when there are many, is diuided among them. And therefore in all reason, this might greatly hinder Abrahams obedience, That God should command him to offer his sonne, yea, his only begotten sonne: But yet by faith hee ouercommeth this temptation, breakes through this impediment, and offers vp his onelyonly sonne.
Where wee note, that true faith will make a man ouercome his owne nature. LoueLove is the strongest affection in the heart, especially from the father to the childe, euen his onelyonly childe: And a man would thinke it impossible to ouercome this louelove in the parent, vnlesse it were by death; there beeing no cause to the contrary in the childe. But yet beholde, Abraham by faith subdued this speciall louelove which he bare to his onelyonly childe: God himselfe testified of Abraham, that his louelove to Isaac was great▪ Gen. 22.2. and yet by faith hee ouercommeth this his louelove.
This point is carefully to be marked, as declaring the great power of true sauing faith; for, if faith can ouercome created and sanctified nature, then vndoubtedly the power thereof, will inable man to ouercome the corruptions of his nature, and the temptations of the world: for it is an harder thing to ouercome our nature which wee hauehave by creation, than to subdue the corruption thereof, which comes in by transgression. And hence such excellent things are spoken of faith: it is called the victorie that ouercommeth the world: 1. Iohn 5.4. And God is saide by faith to purifie the heart: faith strengtheneth the heart: Acts 15.9: And through faith we are kept by the power of God vntounto saluation. 1. Pet. 1.5.
Is this the power of faith to ouercome nature, and the corruptions thereof? then howsoeuer religion be receiued, and faith professed generally among vsus, yet vndoubtedly there is little true faith in the world: for, euen among the professours thereof, how many be there that subdue the sinnes of their liues, and suppresse the workes of their wicked nature? surely very few. Now where corruption beareth sway, and sin raigneth, there sound faith cannot be: for, if faith were sound in men, it would purifie their hearts, and cleanse the corruptions thereof: and bring forth obedience in life.
Secondly, this power of true faith in mans heart must teach vsus, not to content our selues with a generall faith and knowledge in religion, but to goe further, and to get a sound faith that may purifie the heart, at least in some true measure; for, sauing faith will cleanse a man in eueryevery part of soule and body, & strengthen his soule in temptation.
Quest. Here it may be asked how it can be truly saide, that Isaac was Abrahams onelyonly begotten sonne, seeing Ismaell was also his sonne, and was borne before Isaac, as is euident, Gen. 16? I answere two wayes: first, that Ismaell by Gods appointment was put out of Abrahams house, (for it was the expresse commaundement of God, to put forth the bond-woman and her sonne, Gen. 21.10) and so was made no childe of Abraham. Secondly, Ismaell was his childe indeede, yet not by Sarah, but by Agar a bond woman; and so was (as I may say) base borne, whereupon he is reputed for no sonne: but Isaac is the onelyonly begotten lawfully; which may be an Item to beware of the bed defiled, seeing such off-spring is so debased with the Lord.
Now followeth the third impediment of Abrahams faith; which is also a notable circumstance whereby the same faith is commended: and it is taken from the person of Abraham: in these wordes, who had receiued the promises.
The meaning of the words. WHO.] This must be referred to the person of Abraham of whom the holy Ghost here speaketh. Receiued the promises.] That is, by faith; for, when God made his promises vntounto Abraham, he did not onelyonly heare them; but (which is the principall point of all) hee beleeued them, and applied the same effectually vntounto his owne soule; so much doth the word [receiued] import. Now it is saide that hee receiued (not one promise) but the Promises plurally; for these causes; first, because God hauing made one maine promise vntounto him touching Christ, did repeate and renue the same diuers times. Secondly, because GOD had made diuers particular promises vntounto him; as first that he would be his God, and the God of his seed: Gen. 17.7. Secondly, that he would giuegive him a childe in his olde age: Gen. 17.16. Thirdly, that vntounto him and his seed, he would giuegive the Land of Canaan for euer: Gen. 13.15. Fourthly, that in Isaac he would blesse all the Nations of the earth. Genesis 21.12.
And because the receiuing of Gods promises in generall could seeme no great impediment to Abrahams worke of faith; therefore the holy Ghost annexeth his receiuing of a particular promise in Isaac in the 18. verse, To whom it was said, in Isaac shall thy seede be called. Which might seeme impossible to stand with the doing of this worke in sacrificing his sonne; and therefore the consideration of it in Abraham, must needes bee a great impediment to him in this worke: for, he goes about to kill Isaac (in obedience to Gods commaund) in whose life he beleeued to receiue the blessings promised of God.
Here then, obserue a most wonderfull impediment to Abrahams faith: which aboue all might hauehave hindred him from obeying God; for, how could hee choose but reason thus with himselfe? God hath made vntounto me many gracious promises, and that which is more he hath saide, That in my sonne Isaac the same must he accomplished: and, in him all the nations of the earth must be blessed. Now then, if I shall kill and sacrifice my sonne, how shall these promises bee accomplished? And reason in this case would say, I see no way, but that the promise is gone, and all hope lost. But what doth Abraham in this case? for all this, hee doth sacrifice his sonne, and that by faith; still beleeuing and holding assuredly, that though Isaac were sacrificed and slain, yet in him should all the nations of the earth be blessed.
Here then we note this speciall point, wherein the faith of Abraham doth notably appeare; That when Abrahams case, in respect of enioying the promise of GOD, might seeme desperate, and void of all hope and comfort, then he beleeueth: for, when Isaac was dead, in all reason he could hauehave no hope of the accomplishing of Gods promises vntounto him, because they were made to him in Isaac: Isaac was the man in whom all the nations of the earth should be blessed; and yet when all hope is past in mans reason, then good Abraham set his heart to beleeue.
This practice of Abraham must be a patterne for vsus to obserue and followe, all our liues long, in the matter of our saluation: if it fall out that wee shall doubt of our saluation, and feele many thinges in vsus that would carie vsus to despaire; when wee are in this case, and feele no comfort, then let vsus call to minde Abrahams practice who beleeues Gods promise, when the foundation thereof is taken away: euen so let vsus doe at the same instant, when the promise of GOD seemes to be frustrate, and wee hauehave no hope of the accomplishment thereof, then wee must cast our soules vponupon it. For, we must not onelyonly beleeue, when wee feele comfort in our consciences concerning GODS mercies; but euen then when God seemes to stande against vsus, and when wee feele in our soules the very gall of hell, then (I say) wee must beleeue.
In Paules daungerous voyage towards Rome, when hee was in the shippe with the Mariners and Centurion, there arose a great tempest, and neither sunne nor starres appeared for many dayes: so that, as the Text saith, All hope that they should bee saued was taken away, Actes 27.20. Now, what saith Paul in this extremitie of danger? Now I exhort you to bee of good courage: for there shall bee no losse of any mans life, saue of the Shippe onelyonly, (Verse 22.) and so perswaded them to take bread. Euen so, when our case falles out to be this; that either by reason of sinne, and of the temptation of Satan: or else by reason of some outward calamities and troubles, wee feele our soule (as it were) ouerwhelmed with sorrow, and euen entring into destruction, and can neither see (as it were) light of sunne or starre; then wee must set before vsus Gods promises, and labour to beleeue the same. So Dauid beeing in great affliction, and grieuous temptation, saith thus of himselfe, Psal. 77.2, 7▪ 8, 9, 10, In the day of my trouble I sought the Lord, my sore ranne and ceased not, in the night my soule refused comfort. Yet at the very same instant hee prayed, When his spirit was full of anguish; and though hee seemed (as it were) to despaire (when hee said, Will the Lord absent himselfe for euer? and will he shew no more fauour? Is his mercy cleane gone? Doth his promise faile for euermore? And hath God forgotten to be mercifull? &c.) Yet he checkes himselfe, and saith, This is my death, and my weakenesse. Euen so, eueryevery true member of Gods Church, in the extremitie of all temptations, and in the time of desperation, is bound to beleeue the promises of God; and indeede, that is the fittest time for faith to shew it selfe in: for faith (as wee hauehave before heard) is the ground of things hoped for, and the subsisting of things which are not seene.
Now further it is said, Abraham receiued Gods promises; that is, hee applied them to his owne soule and conscience, and beleeued them, and made them his owne by faith. This is a notable point, and worthy the marking: God made his promises to Abraham: now Abrahā he doth not onelyonly heare, and learne the promises; but applies thē to himselfe, and by faith makes them his owne. And thus ought wee to doe with all the gratious promises made in Christ. But the manner of our daies is farre otherwise; for, when the mercifull promises of God, are laid downe vntounto vsus in the ministerie of the word, wee are content to heare, and (it may be) to learne, and know the same: But where is the man to bee found, that will apply them to his own… conscience, and by faith make them his owne? Men commonly are like vntounto way-faring men, or trauellers on the sea, that passe by many goodly faire buildings, rich townes, and Islands; which, when they behold, they admire, and wonder at: and so goe their way, without making purchase of any of them. And thus deale the most men with Gods mercifull promises. In the ministery of the word, God laies open vntounto them his rich mercies, and bountifull promises in Christ; and men approoue thereof, and like them well: whereupon, many doe willingly apply themselues to know the same; but for all this, they wil not receiue them by faith, and so apply them to their owne soules.
But we must take a better course: and when we heare of the promises of God made vntounto vsus in Christ; wee must not content our selues with a bare knowledge of them, but labour to beleeue them, and apply them vntounto our selues, to our soules, and consciences: and so by faith make them our owne. As it is said of Abraham, and in him, of all the faithfull; The blessing of Abraham came on the Gentiles, thorough Iesus Christ, that wee might receiue the promise of the spirit, through faith: Gal. 3.14.
Further obserue, the holy Ghost setteth down that particular promise which God made to Abraham, in his son Isaac: To whom it was said, in Isaac shall thy seed be called, Gen. 21.12. Rom. 9.7. In which places it is said, that in Isaac should his seede be called. The meaning whereof is plaine, and thus much in effect: Ismael shall not be thy sonne & heire, but Isaac is the childe which shall be thy heire; hee it is, in whom I will accomplish the promises of life and saluation made to thee.
From the words thus explaned, first wee must obserue Pauls collection gathered from Gods dealing with those two persons (Romanes 9.7): namely, that God before all worlds hath chosen some men to saluation in his eternall counsell, to manifest the glory of his grace; and hath refused and reiected others, leauing them vntounto themselues, to shew forth his Iustice vponupon them.
This Doctrine is gathered out of this place, after this manner: Such as is Gods practice and dealing towards men, in time; such was his eternall counsell and decree (for as God before all time determined to deale with men, so in time hee dealeth with them). Now Gods practice and dealing with Isaac and Ismaell is this; Ismaell is vouchsafed to bee made partaker of temporall blessings; but yet he is cut off from the spirituall couenant of grace, and Isaac is the man that must receiue the Couenant, and by vertue thereof be made partaker of life euerlasting. And so accordingly it is with others; GOD hath decreed to chuse some men to saluation, and these are admitted into the Couenant: others he hath decreed to reiect, and they are cut off from the Couenant and from life euerlasting. These two persons, Isaac & Ismaell, are two types of these two sorts of people whō God doth elect, and reiect: Isaac representeth those that are chosen to saluation, who become the true members of Gods Church; and Ismaell is a type of those that are reiected. Now in regard of this different dealing of God with mankinde, chusing some and refusing others, wee must all put in practice Saint Peters lesson with feare and trembling; euen carefull aboue all giuegive all diligence to make our election sure: 2. Peter 1.10: for, all be not elected to saluation, but some are reiected; all be not Isaacs, but some are Ismaelites. If all were elected and chosen to saluation, then no man needed to care for it; but seeing some are reiected, and neuer vouchsafed to come within the Couenant indeed, therfore it standeth vsus greatly in hand to take the good counsell of the Apostle, and to duplicate page duplicate page giuegive all diligence to make our election sure.
Secondly, whereas it is said, Not in Ismael, but in Isaac shall thy seed be called: Wee may note the state of Gods Church in this worlde, in regard of the different sorts of men that liue therein. For Abrahams family was GODs Church in those daies, and therein were both Isaac and Ismael; though both his children, yet farre differing in estate before God. Ismael indeede was borne in the Church, and there brought vp, taught, and circumcised; but yet he was without the Couenant in Gods sight: Now Isaac was not onelyonly borne, and brought vp in the Church, and circumcised, but also receiued into the Couenant; and herein differed farre from Ismael: for, hee is that sonne of Abraham, in whom God will continue the Couenant of grace vntounto life euerlasting, to his posteritie. And so it is with GODs Church at this day: in it there bee two sorts of men; one, which are baptized and brought vp in the Church, heare the word, and receiue the Sacraments; but yet are not saued, because they hauehave not the promise of the couenant effectually rooted in their hearts. The other sort are they, which beeing baptized in the Church, heare the word effectually, and receiue the Lords supper worthily, to their saluation; because God doth establish his Couenant in their hearts. This difference is plaine in Scripture, in the parables of the draw-net, (Math. 13.) of the Sower, and of the tares: as also by Christs behauiour at the last iudgement, (Math. 25.32.) seuering the sheep from the goates, both which, liue together in the Church. And by Saint Paul, who speaking of those which are borne and brought vp in the Church, saith; that some are children of the flesh, & some children of the promise, Rom. 9.8.
This beeing so, that eueryevery one which liues in the Church is not of the Church; that is, is not a true member of the Church, and the true childe of Abraham: it must make vsus all carefull, to vse all holy meanes, whereby wee may be fully assured that the Couenant of grace belongs vntounto vsus; for, it is not enough for vsus to dwell in the Church, to heare the word, and to receiue the sacraments (for so did Ismael, and yet neuer was saued) vnlesse therewithall wee hauehave the couenant of grace belonging vntounto vsus, and the assurance thereof sealed in our consciences, by Gods holy spirit.
Againe, consider who spake these words; But in Isaac shall thy seed be called: Wee shall finde in Genesis 21.12. it was God himselfe. Let it not (saith God vntounto Abraham) be grieuous in thy sight for the childe, and for the bond-woman: in all that Sarah shal say vntounto thee, heare her voice; which was, to cast out the bond-woman and her sonne Ismael. For (saith GOD) in Isaac shall thy seede be called.
Here obserue a notable practice of Abraham, as a good direction how we ought to iudge of all those that liue in the Church, submitting themselues outwardly to the ministerie, and regiment thereof. Abraham here hath two sonnes, Isaac, and Ismael; he circumciseth them both, and instructs them both (for he taught all his houshold to knowe God, and to feare, and obey him, Gen. 18.19.) hee iudgeth them both to be in one state, in regard of Gods couenant; though they were not: but that difference is made by God. Abraham doth not on his own head, and by his own will, put Ismael out of the Church, which was in his family; but God bids him put him out, and then he put him out, and not before: till such time he kept him in, and held him to be within the couenant, as well as Isaac was. Euen so must we deale towards those that liue in the church: secret iudgement must bee left to God; and (till God manifest the contrary) in the iudgement of charity, wee must holde them all elect. This is the practice of Saint Paul in all his Epistles: writing to the Corinths (1. Corinth. 1.2,) he calls them all sanctified: and to the Galatians (Gal. 1.2,) hee calles them all elect; speaking so in the iudgement of charitie, although he knew that among them there were many profane and wicked men; and though hee reprooue many great errors and hainous sinnes amongst them.
And thus much of the first argumēt wherby Abrahams faith is commended vntounto vsus; namely, the great impediments which might hinder the same.
Now followeth the second Argument or reason, wherby his faith is commended; to wit, Abrahams victory ouer these impediments, or the meanes whereby he ouercame them, and induced himselfe to obey GOD, in these words;
VERSE 19.
For he considered, or reasoned, that God was able to raise him vp, euen from the dead.
HEre is the true cause that made Abraham to offer his sonne, and yet beleeue the promise, that in him his seed should be called: Wee may perswade our selues, that Abraham had rather hauehave died himselfe (if it might hauehave stood with the will of God) than to hauehave sacrificed his sonne. How then doth he induce himselfe to offer him vp? Ans. By this which is here set downe: he reasoned that God was able to raise him vp, euen from the dead.
Here are diuers points to be considered of vsus: First obserue, the text saith not, that Abraham murmured, or reasoned against God; but reasoned with himselfe, that God was able to raise vp his sonne againe: and thereby induced himselfe to sacrifice his sonne vntounto God.
Hence wee learne, that when God laies vponupon vsus any hard commandement, wee must not plead the case with God, or murmure against him; but with all quietnesse and meekenesse obey. This is a notable grace of God commended vntounto vsus by God himselfe: In rest and quietnesse (saith God, Isay 30.15.) shall be your strength; in quietnesse and confidence shall yee bee saued. Many thinke it impossible, to endure or doe some things, which God imposeth on his children: But our spirituall strength stands in these two, in silence, or rest, and in quietnesse; by these wee shall be enabled. When Nadab and Abihu, the sonnes of Aaron, offered strange fire before the Lord, which hee had not commaunded, There went out a fire from the Lord, and deuoured them; so they died before the Lord. Leuit. 10.1.2.Now when Aaron their father asked Moses a cause hereof, Moses saide, It was that which the Lord spake, he would be glorified in all that came neere him▪ which when Aaron heard, the Text saith, He heide his peace, and said not a word: so Dauid behaued himselfe in the case of distresse. I helde my peace and saide nothing, because thou Lord diddest it. And this is a speciall point for vsus to learne and practice; wee must not grudge or repine at Gods hard commaundements, nor pleade the case with him, but in all quietnesse and silence obay God in all that he saith vntounto vsus.
Againe, whereas it is said, that Abraham reasoned, that God was able, &c. Here we learne, that it is a necessary thing for a man that beleeues, to hauehave good knowledge in Gods word: that when a temptation comes against his faith, by knowledge and reasoning out of Gods word, hee may be able to put backe the same; for, all our reasoning in matters of faith, must be grounded on the word: so doth Abraham in this place, against this strong temptation, reason out of Gods word to stay himselfe: so that knowledge in the word of God, is necessary to him that beleeues. And therefore that Doctrine of the Church of Rome is erronious, and here condemned, which saith; that if a man become deuout, & beleeue as the Church beleeueth (though he knowe not what the Church beleeueth) yet this faith will saue him: but this is a meere deuice of their owne, and hath no ground in the word of God: for (as we see heere) knowledge in the word is necessary for him that hath true sauing faith.
But what is Abrahams argument, whereby hee moues himselfe to obay God? Surely this; Hee reasoned that God was able to raise vp Isaac from the dead. One part of his reason he takes for graunted, which heere hee conceales: for this promise was made vntounto him, In Isaac shall thy seede be called. Now this he takes for graunted, that God will neuer change his promise. From whence hee reasoneth thus: God is able to raise vp Isaac my sonne from the dead to life againe; and therefore I will sacrifice my sonne according to his commaundement: for, this I knowe certainly, that in Isaac shall my seede be called, seeing God hath promised that, as well as he commaundeth this other.
In this example, wee see a meanes set downe vntounto vsus to enduce vsus to obey God in all hard and difficult cases imposed by God: which is a point to be considered carefully of eueryevery one of vsus. For, say that any of vsus shall be so touched in conscience for our sinnes, that we euen despaire of our owne saluation, what must we doe in this case? wee must take Abrahams course, and dispute with our selues for our selues, & we must drawe our arguments from the promise of God, and from the power of God; we must ioyne the promise and power of GOD together. As for example: thus wee must say; God hath made this promise, this I hauehave heard, and I doe beleeue it, that God so loued the world, that he gaue his onelyonly begotten Sonne, Iohn 3.16.that whosoeuer beleeued in him should not perish, but hauehave euerlasting life. This is Gods promise, and it shall neuer be changed. Now therefore howsoeuer my case be heauie and desolate, yet God is able to comfort me, and to bring my soule out of hell, and from this case of desperation; therefore though he kill me, I will trust in him, and I will vse all holy meanes whereby I may ouercome this hard and grieuous temptation. So, if it shall please God to call vsus to suffer any thing for the name of Christ, and his holy profession; flesh and bloud we know, is weake, and Nature will make this obiection, that life is sweete: what course therefore shall we take? we must doe as Abraham here doth; vntounto the certainty of Gods promise we must adioine his power, and reason thus; God hath made this promise, that he will be with them that suffer any thing for his owne names sake, and I knowe that hee is able to deliuer me: and though he will not, yet he can make me able to beare it; therefore I will patiently suffer, and abide whatsoeuer his holy hand shall lay vponupon me. Thirdly, is a man so troubled with some sinne, that he cannot get out nor ouercome it? Then also let him set before him this fact of Abraham; and vnfainedly endeuour to doe heereafter. For that which is past, let him labour to beleeue this promise of God, At what time soeuer a sinner doth repent him of his sinne, hee will put all his wickednesse out of his remembrance. And for the time to come (being first resolued, that God can inable him to leaue his sinnes) let him striue by good meanes to leaue his sinne, auoiding the occasions of it, and praying against it; and this will be as a cablerope to drawe him out of the pit of sinne: This course wee must take, and this doe, in eueryevery hard case that shall befall vsus.
And thus much of the meanes whereby Abraham induced himselfe to obey God.
The third and last reason whereby Abrahams faith is commended vntounto vsus, is the issue and euent thereof in these words: From whence he receiued him also after a sort.
From whence; that is from death: After a sort, or (as it may be read) in some shewe. This is said, because Isaac in the thought and purpose of Abraham, was but a dead man: for, Abraham was fully resolued with himselfe vponupon Gods commaund, to hauehave sacrificed him; yea, hee had gone so farre, as to put the sacrificing knife vntounto his sonnes throate, and had slaine him indeede, had not the Angell of God staid his hand: and therefore when the Angell said, Lay not thy hand vponupon the childe, neither doe any thing to him, euen then did Abraham in some shew receiue Isaac from death.
Here we learne diuers points: 1 That whosoeuer shall rest on Gods prouidence, and good pleasure, euen in cases of extremitie, when he shall be out of all hope with himselfe; shall at the last hauehave a good issue. This wee see to bee true by Abrahams example in this place. As wee said before, he himselfe (no doubt) had rather hauehave died ten thousand times, than to hauehave Isaac slaine, in whom the promise was made: but yet, beleeuing Gods promise, that that should neuer change, hee rests himselfe on Gods good pleasure and prouidence, and goes on in obedience; and so in the end receiued a blessed issue. This is very cleerely set downe vntounto vsus in the History recorded by Moses. For, when Abraham had gone three daies iourney in the wildernesse, and had built an Altar, then Isaac said vntounto Abraham, Gen. 22.7, Father, here is the fire and the wood, but where is the lambe for the burnt offering? Then Abraham said, My sonne, God will prouide him a lambe for a burnt offering, Vers. 8. And thus yeelding himselfe to Gods good pleasure, and prouidence, he receiued his sonne againe; as a dead childe restored to life. So, when we are in cases of extremitie, when all goes against vsus, and when we can see no hope of any good issue or ende, and all good meanes seeme to faile vsus; if wee can then cast our selues on Gods prouidence, and rowle our selues vponupon God, we shall hauehave comfort in the ende, and a good issue out of all. Wee doe all of vsus in word acknowledge Gods prouidence: but whē wee come to the pinch, that wee fall into cases of extremitie; then wee vse vnlawfull meanes, and doe not with Abraham cast our selues vponupon God, but seeke helpe of the diuell, and wicked men. But all such persons must looke for a cursed issue. They therefore, that feare the Lord, beeing put to any plunge, or extremitie, must cast themselues vponupon God wholly, and waite for his good time and pleasure; and then will the issue be both ioyous and comfortable vntounto their soules.
Here some circumstances of this fact are to bee considered, out of the larger story. The first is this: What did God vntounto Abraham at this time, when he was about to kill his sonne? Answ. God now gaue him a commandement, to stay his hand, and not to slay his sonne: By vertue whereof, Abraham staies his hand. God before commanded him to goe three daies iourney in the wildernesse, and there to sacrifice his sonne: Hereupon Abraham goes; but now beeing come to the place, hauing bound his sonne, and is ready to cut his throat; God bids him stay his hand: and then also Abraham obeyeth God, and doeth not kill his sonne. Here we see, Abraham is at Gods commande; and (as wee say) at his becke: Hee doeth not follow his owne will and pleasure▪ but when God calles, he is wonderfull pliable to doe Gods commaund, whatsoeuer it bee, one way or other.
This practice of Abraham, must bee a looking glasse for vsus, wherein to see, what manner of persons wee ought to be. Looke what God commaunds vsus to doe, that wee must doe; and what hee forbids vsus, that wee must not doe. But this is a rare thing to bee found in these daies: our practice generally is contrary; for in our liues wee followe our owne humors and affections, neuer regarding what God doth either will or nill. But if wee will be Abrahams children, we must follow Abrahams practice in this place; For, the sonnes of Abraham will doe the workes of Abraham, Iohn 8.39. Good seruants will come and goe,Math. 8.9. doe and vndo, at their Lords pleasure; and forget themselues, to obey their masters: And so must it be with vsus, if we call God our good Lord and master, Luk. 6.46.
The second circumstance to bee considered, is the time when Abraham receiued his sonne from death; to wit, at the very same time when his knife was at his sons throate, and he himselfe ready to offer him vp for a sacrifice vntounto the Lord: at that same instant God spake vntounto him by his Angell from heauen, and said, Abraham stay thy hand, Gen. 22.10. This circumstance is worth the marking: for, God lets him alone three whole daies in great perplexity; and Abraham goes forward, according to Gods commād, euen to lay his knife to his sonnes throat.
Here then we see, what is the Lords dealing with his seruants; Hee lets them alone for a long season in temptation and pittifull distresse: and at the length, when it comes euen to the extremitie, and when the knife is (as it were) at the throate; then hee shewes himselfe, and brings comfort vntounto them.
The Spouse (in the Canticles) which is the Church of God, or a true Christian soule, whether you will (for it is true both in the generall, and particular) Cant. 3.2.3, Shee seekes Christ eueryevery where, in the streetes and open places, but shee findes him not; then shee goes to the watch-men (which are Gods ministers) and there inquires after him whom her soule loued, and they cannot tell her where shee might finde him; so that now all hope of finding him might seeme to be past: but when shee was a little from them, then shee found him, and Christ comes to her when shee was most in feare not to hauehave found him at all.
The people of Israel, were many yeares in bondage in Egypt: and when the time came that Moses was sent of God to fetch them thence, and to be their guide and deliuerer; when he had brought them out, and carried them to the red sea, then came Pharaoh with a huge armie after them to destroy them, Exod. 14.25. Before, they had beene in great affliction and bondage: but nowe they were quite past all hope of recouery; for they had before them the redde sea, and on each side of them great hilles and mountaines, and behinde them the huge hoast of Pharaoh; and therefore they cried out vntounto Moses, who then by GODs commaundement did diuide the redde sea, and made it drie land, and deliuered them through the middest of the redde sea: but as for their enemies, Pharaoh and all his hoast, the Lord drowned them in the middest thereof.
So for our selues, when God shall exercise any of vsus in cases of extremitie, wee must looke to bee so dealt withall at Gods hand; Hee will let vsus alone for a time, and neuer helpe vsus, till the last pinch: and therefore, we must waite for his good pleasure with patience; for, this he will doe to trie vsus to the full, and to make manifest the graces of God wrought in vsus.
The third circumstance to be considered is this: In what manner did Abraham receiue his sonne from the dead. This we may read of, Gen. 22.13, Hee must take a Ramme that was caught behinde him in a bush, and offer him in stead of Isaac: so Isaac is saued, and the Ramme is sacrificed and slaine.
Now whereas Abraham offered Isaac in sacrifice to God, and yet Isaac liueth, and the Ramme is slaine in his stead: Hence some gather this vse, and we may profitably consider of the same; to wit, that the sacrifices which wee offer vntounto God, now vnderunder the Gospel, must be liuing sacrifices: for, Isaac he was offered in sacrifice to God, & yet he liued and died not, but the Ramme is slaine for him. So must we offer our selues in sacrifice vntounto God, not dead in sinne, but liuing vntounto God in righteousnesse and true holinesse. And thus shall we offer vp our selues liuing sacrifices vntounto God, when as we consecrate our selues vntounto Gods seruice, and obey him in our liues and callings. And looke, as vnderunder the Law the burnt offerings were burnt all to smoake and ashes; so must wee in our liues, wholly and altogether, giuegive our selues vntounto God, and renouncing our selues, be nothing to the world, but wholly dedicated to God. Neither must wee come vntounto him in our sinnes: for sinne makes our sacrifice dead, lame, halt, and blinde, which God doth abhorre; but wee must bring our selues liuing sacrifices vntounto God (as Paul saith, Ro. 12.1.) I beseech you brethren, by the mercies of God, that you giuegive vp your bodies a liuing sacrifice, holy & acceptable vntounto God, which is your reasonable seruing of God.
Hence also some gather, that this sacrificing of Isaac was a signe and type of Christs sacrifice vpō the crosse. For, as Isaac was sacrificed and liued, so did Christ; though he died, yet rose againe, and now liueth for euer: but because it hath no ground in this place, though it be true which is said of both, therefore I will not stand to vrge the same.
And thus much of this third reason, whereby Abrahams faith is commended, with the circumstances thereof: and consequently, of all the examples of holy Abrahams faith.