Sermons Preached on Several Occasions Volume 2, Sermon 3
The Third Sermon.
GEN. XXII. 5.
— I and the lad will go yonder and worship, and come again to you.
SO I come to the Second thing in this Verse to be inquired into, namely, In what sense Abraham was to be understood when he said, I and the lad will go yonder and worship, and come again to you. Abraham went with a full purpose to Sacrifice his Son. Now this being his intention, and knowing nothing to the contrary but he must offer Isaac for a Burnt-offering, that is, kill him, cut him in pieces, and burn him to ashes, How could he truly say, I and the lad will go yonder and worship, and come again to you? Could Isaac, when he should no longer be, return with his Father? To say, as some have said, that Abraham spake contrary to his own thoughts and apprehensions, that is, that he told a lye to conceal his purpose from his Servants, were perhaps too much rashness. For though Abraham was not free from human frailties and infirmities, yet we should be tender of fastning the imputation of a lye upon so Eminent and Holy a Man, and not make him guilty thereof, if there be any fair way of absolving him from it.
Again, to say that he knew he should not Sacrifice his Son, and that when he should just stretch forth his hand to kill him, he should be taken off from doing it, and another Sacrifice be substituted in the room of Isaac, would be a groundless and false affirmation.
For 1. 'Tis evident from the History, that he knew not of any other Sacrifice than his Son, or that God had any other intentions than that he should actually Sacrifice Isaac, till he had stretched out his hand to kill him.
2. If he had had these thoughts before, his Obedience had not been so highly praise-worthy as the Scripture makes it to be; for it had been no great matter for him to have made an offer at Sacrificing his Son, if he knew he should not do it, but that God would at last interpose to hinder him, and provide another Sacrifice.
Lastly, Neither can it be said, that he believed that Isaac being Sacrificed and burnt to ashes, God would restore him to life again, and raise him from the dead; and that having this belief, he told his Servants that having worshipped, they would come again to them. For such a Faith he could not have, without a promise to ground it on, and God never promised to do that which he never intended, as by the event it appeared he did not. Besides, if he had had such a Faith, his Obedience, as hath been said in the other case before, would not have been so highly commendable. But then what can be said in behalf of Abraham, to free him from the guilt of having affirmed that which was contrary to his present thoughts and persuasions? I answer, there are Two ways by which Men have endeavoured to clear him from that guilt.
1. Some say, his Tongue was over-ruled by God to speak that which God intended should be, though Abraham knew it not. But here it will be objected, That Abraham either understood and minded what he said, or he did not, If he understood and minded what he said, then the doubt still remains, How he could affirm that which he had no good grounds for affirming? If he was so over-ruled to speak what he did, as that he understood not, or minded not what he said, then what he said must rather be ascribed to God than to himself; to God, I say, who moved, guided, and over-ruled his tongue to speak that which God had fore-ordained, and therefore fore-saw should come to pass, though Abraham heeded not what he said, whether true or false; and then his speech was scarce a rational action, he being rather passive than active therein. Which, I think, should not easily be admitted.
2. Others say, the speech of Abraham was figurative, the plural number by a synechdoche being put for the singular; so that we will come again to you, should import no more than, I, or one of us, will come again. And of this manner of speech, they say, there are other instances in Scripture; thus John 12.4, 5. we read, that one of Christ's Disciples, Judas that betrayed him, said of Mary's Ointment, Why was not this sold for three hundred pence, and given to the poor? But Matth. 26.8, 9. we read, That when the disciples saw it, they had indignation, and said, To what purpose is this waste? for this ointment might have been sold for much, and given to the poor. Where by the Disciples, say they, we are to understand one of them; so likewise Mark 14.4, 5.
Another instance we have Luke 23.39. where we read that one of the Malefactors railed on Christ when he was crucified; whereas Matth. 27.44. and Mark 15.32. the same is said in the plural number, of them that were crucified with him: Which words must be understood of one of them by a synechdoche, of the plural number for the singular; for Luke 23.40. 'tis expresly affirmed concerning one of the Thieves, that he rebuked the other for reviling Christ, so far was he from reviling him himself. By this figurative speech, not altogether unusual in Scripture, some think that Abraham may very fairly be defended from having told a lye, when he said, we will go yonder and worship, and come again to you, though he had no other thoughts at that time, but that Isaac must have been killed and burnt to ashes; and though he had no sufficient ground to believe, that being consumed in the fire, God would presently restore him to life again. We will come again, that is, one of us; as 'tis affirmed of the Disciples that they said, to what purpose is this waste? That is, one of them said so: and as 'tis affirmed of the Thieves, that they reviled Christ, that is, one of them reviled him.
Now though this be charitably said in Abraham's behalf, yet we must take heed that we make not an ill use of it. We may not plead his example to justify our selves in equivocations and mental-reservations: To frame our words and expressions so on purpose that we may be otherwise understood than we intend, reserving a secret meaning to our selves quite different from what our words imply, and what we would have the hearer understand; this is such a jugling as we most justly condemn in the Jesuits. And indeed, as I have at large shewed in handling another Scripture, 'tis no better than a lye; yea, 'tis one of the worst sort of lyes, 'tis an artificial lye. Now the more of our contrivance and artifice there is in any sin, the more there is of the will, and the more there is of deliberation, which doth not a little aggravate it. Besides, the lye that hath most cunning and artifice in it, is most dangerous and pernicious to others: For who can secure himself against the mischief that awaits him, if he hath to do, with Persons who by their equivocations make him believe one thing, when another, it may be the quite contrary, is intended? Persons of these principles and practices are unfit for the society of Mankind, 'tis not safe to live or converse with them. But while we cry out against these things in our adversaries, let us take care that we be not guilty of them our selves. It were well if the Jesuits were the only persons chargeable with this kind of lying. 'Tis to be feared that equivocations and mental-reservations are too much in use among Tradesmen in their Shops, and many others in their ordinary converse. 'Tis easy to observe how often many stick not to affirm and deny those things which can have no truth in them without the help of an equivocation or mental-reservation. And though this art help to make up a sense that is true to themselves, yet 'tis a very lye to others. Let us all labour to be at the greatest distance from such deceitful arts and guileful practices. Let our words and our hearts ever accord, and let us ever account sincerity and truth in all our words and actions, the great ornament of our Profession. As for lying and equivocations, let's look upon them as the shame and reproach of our holy Profession, as things unworthy a Christian and a Man, as proceeding from the Devil who is a Lyar, and the Father of it, and as being most odious to God, and most contrary to his Nature, who is a God of Truth.
And so much concerning the Fifth Verse, and therein of Abraham's leaving his Servants behind him when he drew near to the place where he had been commanded to Sacrifice his Son, and of the sense of those his words to them, I and the lad will go yonder and worship, and come again to you.
Now followeth his laying the Wood for the Burnt-offering on his Son, his taking the Fire in his hand, and a Knife, and the Dialogue between the Father and the Son upon that occasion, in the sixth, seventh, and eighth Verses.
In all which there are these Two things principally considerable; Abraham's Fortitude and Constancy, and the readiness and fitness of his reply to his Son's demand, Where the lamb for a burnt-offering was?
As for the former of these, his Fortitude and Constancy, how admirable was it! Who but a Man of Abraham's heroick Spirit, a Man endued with that constancy, stedfastness, firmess of Resolution, and Fortitude which he had, could under his Circumstances have gone thorough with the discharge of his Duty as he did? To lay the Wood upon the Shoulders of his Innocent Son, wherewith he himself must presently be burnt to ashes; and to accompany his Son thus loaded, with the Knife in one hand to kill him, and the Fire in the other hand to consume his dead body; and then to hear his Son, as yet knowing nothing of all this, moving that innocent question, Behold the fire and the wood, but where is the lamb for the burnt-offering? How would it have broken the Spirit, and even have rent asunder the heart of another man▪ how would it have overcome him and transported him! Such inward meltings, and tender compassions, and rollings of Parental Bowels there would have been, as he would never have been able to go on with what he had undertaken. And yet all this did not so transport or discompose Abraham, but that on he goes still, and further he had gone, to the full execution of what was enjoined him, if God himself, who laid the Command on him, had not taken him off. Neither in the mean time was it want of natural affection or love to his Son, that he could thus manage this business. He loved his Son Isaac most dearly and tenderly; but the fear and love of God was so great, and so predominant in his heart, that nothing could come in competition with it when God was to be Obeyed. O that we had more of the same fear and love of God in our hearts! And, O that we had more of Abraham's constancy, firmness, and stedfastness of Resolution in what is good! If we had, we would not suffer natural affection, and fond love, and worldly considerations, and carnal wisdom, and the suggestions of flesh and blood, and every poor trifle, to turn us aside out of God's way, or to interrupt us in our course of Obedience, and take us off from our Duty.
The second thing in these Verses most considerable, Is the readiness and fitness of Abraham's Reply to his Son's Question; Behold the fire and the wood, but where is the lamb for a burnt-offering? saith Isaac. My son, God will provide himself a lamb for a burnt-offering, saith Abraham. Than which nothing could have been more fitly replied to Isaac's question: Though it was a quick and sudden answer, yet a better answer he could not have framed upon the greatest deliberation: And it was such an answer, as in the event proved strangely true, though in a way much beside Abraham's present thoughts or expectations. And therefore we may conclude, That there was much of God in it, moving him to give such an answer as he himself intended in a special and extraordinary manner to make good. Some Persons are endued with a presence of Spirit and Wisdom, whereby they are enabled to make quick and apposite replies to what is propounded to them. This must be acknowledged as a singular Gift of God, which is of great use in Persons of publick Employment. Such men are often put to it to make present replies in cases of difficulty and danger. Now to be able upon all such emergencies to make pertinent, safe, honest, and true replies, is a great thing. But besides this useful Gift which God bestows upon some men, he many times comes in on a sudden and helps men out in difficult and dangerous cases, giving them a Mouth and Wisdom, as he promised the Apostles, so guiding their Tongues, and putting such words into their Mouths as the circumstances and exigencies of their present condition requires. This his coming in to your help by guiding your Tongue, you shall often observe if you look up to him, and depend on him: And when you do observe it, be sure that you give him the Glory, and take not his Praise to your self.
I go on to Abraham's preparing and ordering all things for Sacrificing his Son in the Ninth Verse; And they came to the place which God had told him of, and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood.
In these words, that which is most considerable, Is Abraham's binding his Son. Isaac, though he be called a Lad before, as according to the manner of the Hebrew Tongue young men are called, yet is upon good grounds suppos'd to have been about Seventeen or Eighteen years old. He must needs have been well grown, strong, and able, that could carry so much Wood as was sufficient for the burning of a dead Body to Ashes. Wherefore his Father being then above an Hundred years old, cannot be thought to have had strength at that age to bind his Son unless he had voluntarily consented thereunto, and freely submitted himself to be bound: It is not to be questioned but that Abraham when he came to the place, and had acquainted him with the Command which he had received from God, for offering him as a burnt-offering, did lay before him such reasons and considerations for his submission to the good pleasure of God therein, as gained his free and chearful consent to undergo what was required concerning him.
See here a rare example of Obedience not only in the Father Sacrificing his Son as a Burnt-offering, but also in the Son submitting himself to be Sacrificed. Isaac's Obedience, as well as Abraham's, was such as can hardly any where else be found, unless in him of whom Isaac was a Type, the only begotten Son of God; who for the Salvation of Sinners freely humbled himself, and became obedient unto death, even the death of the Cross. Isaac's Obedience may be considered either with relation to God, or his Father; and with respect to the one and the other it was eminent.
1. In relation to God; That a Young Man in the flower of his Age, and in the prime of his strength, should be willing to be deprived of his Life by a violent Death, purely upon account of the Command of God, and in submission to his good pleasure; how great a thing was it! how backward and unwilling are we for the most part to comply with the will of God in any thing that doth but a little cross our carnal desires and corrupt affections! How do we in our Obedience pitch upon what is most easy, and most suitable to our own inclinations, waving and passing by the hardest part of our duty! Lo! here is one that sticks not to submit and yield Obedience even to Death. His own Life is not so dear to him, but that he can be contented to part with it as soon as it appears to him that it is the good pleasure of God that so it should be. The will and command of God carries all before it with him. He hath nothing to say against it, nothing to object why it should not take place, and be immediately submitted to, even in a matter that more nearly touch'd him than any thing in all the world. O when shall it be that our hearts shall be thus subdued to the Will of God, and that his Commands shall have that authority, and bear that sway in our Souls!
2. Neither was his Obedience less remarkable in relation to his Father; is it not just matter of admiration that his Father's persuasions and authority should prevail with him to be willing to suffer himself to be Bound in order to his being Sacrificed, and to the end he might thereby quietly offer his throat to be cut, and his heart-blood to be let out by the knife and hand of his Father? How unlike unto Isaac are most Children in our days, who are hardly brought to do any thing in compliance with the will of their Parents but what they have a mind to themselves! Yea, let the will and command of God to engage 'em to Obedience be urg'd and pressed upon them never so much, all is one, they will do as they list, let God say what he pleaseth, and let Parents say what they please to the contrary. And so much may suffice to have been spoken concerning Isaac's Submission and Obedience in so difficult a case. But before I go on to what follows, there is one Question that may be moved, unto which I shall speak very briefly. Seeing Isaac is supposed to have consented to his being Sacrificed, What necessity was there of his being bound? He being contented and freely willing that his Father should offer him for a Burnt-offering, it may seem to be needless that he should be bound, as Sheep are that they may not struggle and make resistance.
A. I Answer, though Isaac was contented to be Sacrificed, and freely submitted thereunto, yet there was a double reason for his being bound.
1. Because this was the usual Rite and manner of Burnt-offerings; they were wont to be bound; and therefore Abraham being Commanded to offer his Son for a Burnt-offering, in conformity to the usual Rite observed in those Sacrifices, binds him.
2. Though Isaac had given his consent to be Sacrificed, and was throughly willing that the Command of God concerning him should be Obeyed, and what he had enjoined be put in execution; yet he did not know but that when he should feel the Knife, he might struggle, though against his own will, and by some natural and involuntary motion give some disturbance to his Father, and if not hinder, yet discompose him in the action. For preventing of which inconvenience, the Father binds the Son, and the Son is willing to be bound. Thus we know that they who are willing and very desirous to be Cut for the Stone, or the like, are ordinarily willing to be bound however, for preventing the like inconveniences. Isaac's willingness to be bound, to the end he might not by any unvoluntary motion give disturbance to his Father, as not knowing how far he should be able to command and govern his own Body, may teach us a point of like prudence in what concerns our Souls. You are conscious to your self of your own weakness as to Spiritual things. Though your purposes be good, and your resolutions against sin are such as seem to be sincere and firm as long as no Temptations come in your way, yet you know not how it might be with you, or what weakness you might discover if you were tried; you know not how you might be over-powered with the violence of Temptation, if you should be furiously assaulted by your Spiritual Enemy. Wherefore to prevent what may fall out, be contented to tie up and bind yourself before-hand; tie up your self from the use of some part, even of your lawful and harmless liberty, lest going to the utmost line of your liberty, you sometimes leap over, and exceed those bounds which God hath set you. So bind your self with the strictest bonds of stedfast Resolutions, and solemn Covenants between God and your Soul, as you may not be at liberty to run upon temptations to sin, or to venture to come near those dangerous precipices which threaten your ruin.
And so at length I come to Abraham's actual attempting to put the Command of God in execution by Sacrificing his Son in the Tenth Verse; And Abraham stretched forth his hand, and took the knife to slay his Son. Thus we see Abraham still goes on with the difficult service imposed on him, and now he is come to the last and highest act of his Obedience: he is just in a readiness to Sacrifice his Son, from which nothing but a countermand from God himself can withhold him. But in the mean time what did Abraham think of the Promise of God, That in Isaac his seed should be called; and that in him, that is, in his Off-spring, all the families of the earth should be blessed? Did he not mind this great Promise? Did it never come into his thoughts all this while? No doubt but that he presently reflected on this Promise as soon as he had received the Command from God for Sacrificing his Son. It could not be, but that the Promise should immediately come to his mind, and all along run in his thoughts from the first to the last. And certainly this was the most difficult circumstance of this his great trial, that God now Commanded him to slay that Son from whom he had promised the Messiah should descend, in whom all the families of the earth should be blessed. This is that which the Apostle takes notice of, and insists on as the hardest knot in the whole business; Heb. 11.17, 18. By faith Abraham when he was tried offered up Isaac; and he that had received the promises, offered up his only begotten son, of whom it was said, that in Isaac shall thy seed be called. Now how did Abraham relieve and support himself under this his sore trial? How did he keep up his Faith still, now that the ground of it upon the matter was by the Command of God to be taken away? For the Promise was to be made good in Isaac's Seed, who was now to be Sacrificed, when as yet he had no Child.
A. I Answer, Abraham had two things before his eyes, which he firmly stuck and adher'd to. He had the Promise of God, and the express and peremptory Command of God: He had the Promise of God, That in Isaac all the nations of the earth should be blessed; that Promise he believed should be made good, whatsoever might seem to oppose or contradict the fulfilling of it. And he had the Command of God to Sacrifice that very Son in whom the Promise was to be made good. This Command of God must be obeyed. But how these two might consist, and how they might be reconciled to one another; how the Promise should be made good in Isaac when he should be sacrificed, that he left to God, and took no further care of it. It was his part to believe the Promise, and to obey the Command; it belonged to God to make good his Promise, which Abraham was well assured he would certainly do, though he knew not how. He rested on the Infallible Truth and Almighty Power of God; on these Attributes of God he stays himself, and here he casts Anchor in the dark. Though Isaac should be slain, he knew God would not be at a loss for means to make good his Promise. If there were no other way, he accounted that God was able to raise him even from the dead; as the Apostle adds, Heb. 11.19.
Two things we may hence infer,
1. That 'tis of very great concernment to be soundly principled concerning the Nature and Attributes of God: That we get both clear and distinct apprehensions of, and a steady and firm assent unto, what is in Scripture revealed concerning him. This will stand us in great stead in the hour of Temptation; in a dark and gloomy Season; in any grievous Trial which God may exercise us with.
2. That if at any time the Providences or Commands of God seem to cross his Promises, our safest course will be to do as Abraham did, to believe his Promises, and obey his Commands, and so doing, to commit our selves and our concernments to him as to a faithful Creator; leaving it to him to find out ways of fulfilling his Word; and assuring our selves, That heaven and earth shall sooner pass away, than one tittle of what he hath spoken, shall fall to the ground.
And so much touching Abraham's Obedience to the Command of God; which was the second part of this History. Now follows the third part thereof, namely, the Event or Issue of Abraham's Trial, in the Eleventh, Twelfth, Thirteenth, and Fourteenth Verses. And the Angel of the Lord called unto him out of heaven, and said, Abraham, Abraham: And he said, Here am I. And he said, Lay not thine hand upon the lad, neither do thou any thing unto him; for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me. And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns. And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his Son. And Abraham called the name of the place Jehovah-jireh; as it is said to this day, In the mount of the Lord it shall be seen. In which words we have these three things:
1. Abraham's discharge from sacrificing his Son, in the Eleventh and Twelfth Verses.
2. The Provision which God made of another Sacrifice to be offered in Isaac's room, in the Thirteenth Verse.
3. Abraham's thankful Acknowledgment of this signal Providence, in the Fourteenth Verse.
In the first of these, Abraham's discharge from sacrificing his Son, we have,
1. The Person by whom he was discharged, An Angel; The Angel of the Lord called unto him out of heaven.
2. His discharge it self, in those words, Lay not thine hand upon the lad, neither do thou any thing unto him.
3. The reason why he is discharged; For now I know that thou fearest me, seeing thou hast not withheld thy son, thine only son from me.
As to the first particular, the Person by whom he was discharged or taken off from sacrificing his Son, he was an Angel, the Angel of the Lord calling unto him out of Heaven: But not an ordinary Angel, one of the created Angels, but the Angel of the Covenant, the Eternal Son of God, as 'tis thought by many Learned Men, both Ancient and Modern; the same uncreated Angel which often appeared to the Fathers of old; of which Apparitions we often read in the Old Testament, especially in the Books of Moses, Joshua, and the Judges. And though it be true, that in some of those other Apparitions there is clearer evidence to prove that the Angel which appeared was no created Angel, but truly God, yet there wants not something to induce us to believe it here also.
1. I think little question need be made, but that the Angel was one and the same that appeared here the first and second time: For whereas 'tis said, ver. 11. That the Angel of the Lord called unto Abraham out of heaven; 'tis said again, ver. 15. That the Angel of the Lord called unto Abraham out of heaven the second time. Which words seem to imply manifestly, that it was the same Angel, and not another, that now the second time called unto him. Wherefore if there be any thing in the Text relating to either of them, that may be a good. Argument to induce us to believe that one of them was an uncreated Angel, the Angel of the Covenant; the same Argument will be of equal strength to induce us to believe the same concerning the other, because the Text (as hath been said) gives us ground to apprehend it to have been one and the same Angel that both times called unto Abraham out of Heaven.
2. I think it must be granted, that those things which are said of this Angel calling unto Abraham out of Heaven the second time, though principally insisted on by some Learned Men, cannot be alledg'd as sufficient Proofs to evince that the Angel thus calling to him was an uncreated Angel. For though those words, By my self have I sworn; for because thou hast done this thing, and hast not withheld thy son, thine only son, that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea-shore, and thy seed shall possess the gate of his enemies; and in thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice: I say, though those words must necessarily be understood of God, and can be understood of none other but God, there being none other that swears by himself; none other that blesseth and multiplieth his People; none other that gives them Power over their Enemies; none other that could undertake and promise, That in Abraham's seed all the nations of the earth should be blessed; none other, whose Voice Abraham obeyed, in addressing himself to offer up his Son; Yet it doth not appear, that the Angel calling to Abraham out of Heaven, saith all this, or any part of it, of himself; for the Text runs thus, And the Angel of the Lord called unto him out of heaven, and said, By my self have I sworn, saith the Lord; for because thou hast done this thing, and hast not withheld thy son, thine only son, that in blessing I will bless thee, and so forth. Wherefore Swearing by himself, and all that follows, is referred to the Lord, and cannot fairly be taken otherwise; and not to the Angel that called unto Abraham out of Heaven.
3. But yet however, in what the Angel saith calling unto Abraham out of Heaven the first time, we have that which seems to be a sufficient Argument to prove, that it was not a created Angel, but an uncreated Angel, an Angel that was truly God; for else, How could he speak as he doth? Lay not thine hand upon the lad, saith he, neither do thou any thing unto him; for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from Me. Thou hast not withheld thine only son from Me, saith he; which he could not have said if he had been no other than one of the created Angels. 'Tis evident therefore, That he who thus speaks of himself, is truly God, the same in Nature and Essence with God the Father and the Holy Spirit. Neither is this any way repugnant to what the same uncreated Angel saith afterwards in those words, By My self have I sworn, saith the Lord. For the Eternal Son of God, who is himself over all, God blessed for ever, might so speak, either of Jehovah, here rendred the Lord, personally taken for God the Father, or Essentially for the whole Trinity.
4. If it were needful, and if this were a fit time and place for it, it were easy to prove, That the Angel which frequently appeared to the Patriarchs and others of the Ancient Church, was truly God; and the proof thereof would be at least an Argument strongly probable, that this Angel in the Text, that called unto Abraham, must have been the same. But I forbear to pursue this subject any further at present; only let me add, that 'tis not an useless nicety, or fruitless speculation that I have insisted on; he understands it not, that judgeth so of it: 'Tis of great concernment that we do not easily part with, and give up those proofs of the Deity of Christ, which these Scriptures afford us, and which the Socinians, who deny the Deity of Christ, endeavour to wrest out of our hands. The Deity of Christ is a great fundamental Truth, the whole stress of our Religion, as Christians, rests on it; and all the proof and evidence thereof which the Scripture affords us, is little enough to confirm our Faith concerning this great Truth; so full are we of unbelief as to this important matter, and so apt are we to call it in question. We deceive our selves, and know not our own hearts, if we think we Believe it so firmly and steadily as nothing can shake our Faith.
And so much concerning the Person that discharged Abraham from the service in which he was engaged. He was discharged by an Angel, most probably the Angel of the Covenant, calling unto him out of Heaven. The Command for Sacrificing his Son he had received immediately from God, and so it was most suitable, and most for Abraham's satisfaction, that he should have his discharge immediately from Heaven.
Now follows the discharge it self, Lay not thine hand upon the lad, neither do thou any thing unto him. Abraham was willing to offer up his Son to God for a Burnt-offering; he had prepared and set in order all things for putting the Command of God in execution; and now that he was stretching out his hand to do it, he hath a countermand from God requiring him to forbear.
Whence we may observe, That when we are willing to part with our choicest comforts, and are giving them up to God, he is sometimes pleased to give them back to us again. Those his Providences by which he seems to be about to deprive us of our comforts, are only to try whether we can be contented to part with them upon his account; and assoon as our willingness appears, he hath his end, and proceeds no farther.
Wherefore when God at any time, by Sickness, or any other way, puts us in fear that his intentions are to take away those things from us that are dear unto us, the best course that we can take is,
1. To be soundly humbled for our sins, by which we have deserved that our fears should come upon us. And
2. To labour to bring our hearts to a thorough willingness to be at God's disposal, giving up both our selves and ours to him. When once we have brought our hearts to this frame, then are we most likely to obtain of God the continuance of those Mercies to us, which we are willing to part with for his sake. But however, if God should think fit to deprive us of them, our willingness to submit to his good pleasure therein, will stand us in great stead. We shall both part with them more easily, and our hearts will be the more quiet and at rest afterwards. But if a man's heart be so set upon any thing, or so cleave to it, as that he cannot endure to think of parting with it, even when God calls for it, it will be most painful and grievous to him, when it shall be violently rent away from him whether he will or no; and the loss of it will afterwards affect him with a measure of smart and heart-piercing Anguish, proportionable to the measure of his unwillingness to leave it. Wherefore a man cannot better provide against whatever God may intend concerning him or his; he cannot better consult his own Peace, Ease, and Quiet, than by endeavouring to get his heart to hang so loose from whatsoever is dearest to him, as to be willing and to be always in a readiness to forgo it, if God see good: For this fits him for entertaining any Providence. If God continue Mercies, he will be thankful; if he take them away, he will be patient, and humbly submissive. He will lay him contentedly at the feet of God, and say, The Will of the Lord be done; Here I am, deal with me and mine as seemeth good in thine eyes.
Another thing that we may hence observe, is, That God comes in to succour and relieve his people in the fittest season. Now that Abraham was just ready to kill his Son, God steps in, and takes him off. But this Point I shall have an occasion of handling afterwards, and therefore I shall say no more of it at present.
Now if here a Question be moved, How this can stand with the Immutability of God's Will, that first he should command Abraham to sacrifice his Son, and then afterwards forbid him to do it?
I answer, That there is nothing in all this, if rightly understood, that doth in the least contradict or infringe the Immutability of the Will of God. For the clearing whereof we must distinguish the Will of God. There is the Will of his Precept or Command, and the Will of his Purpose or Decree. The Will of his Purpose or Decree was, That Abraham should not actually kill or sacrifice his Son. That God never intended, purposed, or decreed it, is manifest from the Event: For if God had ever intended or purposed that Isaac should be sacrificed, the thing had certainly been done, nothing could have hinder'd it: For who hath resisted his will? The Will of God's Precept or Command was, That Abraham should sacrifice his Son. By virtue of this Will of God's Precept or Command, it became Abraham's Duty to sacrifice his Son, until he was by another Command discharged and taken off from sacrificing him: But it cannot thence be inferred, that God ever intended or purposed he should do it; no, not while that Command stood in force, and was not as yet by a Countermand taken off. For God may and doth command many things, which he doth not will or intend should come to pass. Thus the Will of God's Precept or Command is, That all men should love him with all their heart, with all their soul, and with all their strength; and that they should love their neighbour as themselves: And consequently, 'tis the Will of his Precept, or Command, That they should constantly and exactly perform all Duties of Love both towards God and towards their Neighbours; but it was never the Will of his Purpose or Decree, that all men should thus love God and their Neighbour, and perform constantly and exactly all the Duties of Love to the one and to the other; for if he had decreed it, then it would certainly have been so; all men would have loved God and their Neighbours perfectly, and they would not have been deficient in any Duty of Love towards God or Man. In a word, If God had decreed to bring to pass whatsoever he commands, or if the Will of God's Decree had been of the same Compass and Extent with the Will of his Command, there had been neither any wicked man, or any sin in the world.
But you will still object, That it seems therefore, that though the Will of God's Decree be immutable, yet the Will of his Precept or Command is not; for he commands that which afterwards he forbids. I answer, This must be granted; 'tis evident here in Abraham's Case: And we have another well-known Instance thereof in the Ceremonial Laws, which were given to be in force only for a time, and then to be abrogated and made void by the coming of Christ; God never intending those Shadows should any longer continue, than till the Substance was come. Here the Law was altered, and yet no alteration in the Will of God; I mean, in the Will of his Purpose or Decree, for he alike decreed both the one and the other; namely, That those Laws should be binding, and continue in force so long; and also, That they should be of force no longer, but that they obligation of them should expire and determine with the coming of Christ. And so it was likewise with relation to Abraham; he both decreed that he should be under the obligation of a Command to sacrifice his Son; and also, that he should by another Command be prohibited and withholden from doing it, when he should be in a readiness to put the first Command in execution. Thus we see the Will of God's Purpose or Decree still remains firm and stable, and still takes effect; yea, God's taking off the Obligation of his first Command, and commanding the contrary, is so far from prejudicing the Immutability of the Will of God's Decree, that it could not have been immutable, unless there had been both a Command and Countermand concerning the same thing. More plainly, God having decreed that Abraham should receive a Command to sacrifice his Son, and also before it was done, receive another Command not to do it, unless the Will of God's Precept or Command had been thus changed, the Will of his Purpose or Decree could not have been immutable, or at least had not taken effect. Wherefore the change or alteration of the Will of his Command doth not weaken but establish the Immutability of the Will of his Decree. Now if after all that hath been said, any man should not yet be satisfied, but still apprehend there must needs be some change in God, if the Will of his Precepts or Commands may thus be changed; I shall by way of further Explication of what hath been said, desire him to consider,
1. That the Will of God's Precept or Command is not so properly his Will, as that of his Purpose or Decree. For indeed, the Precepts or Commands of God are called his Will, only because they are significations and declarations of what he wills should be our duty, not of what he wills or purposes to effect or bring to pass. His Purposes then, and his Decrees, are most properly his Will.
2. That the Will of God's Precept or Command is an external thing in respect of God; 'tis an external Revelation, Discovery, or Manifestation of our Duty, to us, and of what he requires of us; and therefore, though this Will of his Precept should be alter'd and chang'd a thousand times, yet it argues not any Change in God. But the Will of his Purpose and Decree is an internal thing in respect of God, and being so, it must needs be immutable, as he himself is.
3. That the Will of God's Precepts or Commands is temporary, hath its beginning in time; for there could be no Command given out, until there was a Creature to be commanded. But the Will of God's Purpose or Decree is eternal; and being eternal, it cannot be really distinguished from God; and being not really distinguished from him, it can no more be subject to any change or alteration than he himself is.
4. That these things being so, we can no more infer the mutability of the Will of God's Decree, or any internal change in him, from the change of his Precepts and Commands, than we can from the various Changes and Alterations of any other of his external Providences. We may as well infer a change in God from the various changes that Men and other Creatures undergo in this world, yea, from the interchangeable Vicissitudes of Heat and Cold, Rain and Fair Weather, Day and Night, Winter and Summer, Spring and Autumn, Seed-time and Harvest, as from the Variation of his Precepts and Commands. In short, all these Changes and Alterations, all these Vicissitudes and Variations, are according to, and in pursuance of an Eternal and Immutable Decree of him, in whom is no variableness, neither shadow of turning. Now to add a few words by way of Application of what hath been said, before I go on to what follows.
1. If the Will of God's Precepts be that which concerns us, as laying before us our duty, Let us mind and heed that; let us apply our selves to yield obedience to it; and as for the Will of God's Decree, let us leave that to him, unto whom secret things belong. Let not the black thoughts of any secret Decree of God concerning us, discourage us, or take us off from our duty. Let us be ever found in the ways of obedience to his revealed Will; and so doing, let us rest satisfied, that no secret Decree of his concerning us, shall ever hinder our Salvation. This we know, and are well assured of, that God, who cannot lye, hath promised eternal life to all that truly believe and repent; and 'tis utterly impossible that there should be any such secret Decree, as should cross his Promises, and make the fulfilling of them impossible. Let our care be to labour to be qualified as the Promises of God suppose them to be that may hope to be made partakers of what is promised; let us give all diligence to get true Faith, and sound Repentance, and Perseverance, and then our Salvation is as sure as the Infallible Truth and Almighty Power of God can make it.
2. The Immutability of God, of which I have been speaking, and of all his Purposes and Decrees, is matter of singular comfort to all such as are in Covenant with God, and know themselves to be so; and that in several cases:
(1.) Under all the various dispensations of God's Providence towards them. God may sometimes cause the Light of his Countenance to shine upon them, and sometimes hide his Face away from them; sometimes he may smile upon them, and sometimes he may frown; sometimes they may enjoy much Spiritual Peace and Comfort, and sometimes they may be full of Trouble and Perplexity of Spirit. And so likewise for outward things, sometimes they may be in a prosperous and flourishing condition, sometimes they may be even overwhelmed with Adversity; sometimes all things may be according to the wishes and desires of their hearts, and sometimes nothing may succeed according to their minds, but God may seem to oppose himself against them, and walk contrary to them in every thing. Now under all these Changes and Varieties of Providence, God is still the same, his Covenant the same, and his Love to his people the same; his Eternal Purposes and Decrees concerning their Salvation are the same. The consideration and sound belief whereof, how great a support and stay it is to the Soul in times of Trial, and in the hour of Temptation, they best know, who are wont to have recourse to it in their various Troubles and Afflictions, and endeavour to improve it. But alas! Very many that are in Covenant with God, and have an Interest in his special Love and Favour, do not know so much, cannot be satisfied that 'tis so well with them; or in their sore Trials and Temptations they call all in question, and so are not in a capacity of making any advantage to themselves for their present relief and support, from the consideration of the Unchangeableness of God's Nature, Decrees, Covenant, and Love to his People.
(2.) The consideration of the Immutability of God, and of all his Purposes and Decrees, and consequently of his Covenant with his People, and his Love to them that obey him, is also matter of singular Comfort under the various frames of a man's heart, and the mutability and inconstancy of the course of a man's life. Your heart seldom continues long in any good frame, 'tis subject to many Changes and Alterations. Sometimes it seems to be tolerably quiet and well composed, and sometimes again 'tis our of order, full of hurries and transports, disturbed with unruly and impetuous affections, and under the power of such rebellious distempers as will not be represt or kept under. Sometimes it seems to be full of Love, Gentleness, Meekness, Goodness, Patience, and Long-sufferance; and sometimes it seems to be as full of Bitterness, Rage, and Fury, and whatever almost can be named, that ought not to be. So again for your Life and Conversation, how uneven is that also? If you make some attempt at walking with God, and keeping close to him one day, how do you wander, go astray from him, and ramble another day! And as for your Tongue, if you sometimes curb it and keep it under Government, how quickly doth it break loose again, and move as it listeth! Now the law of kindness is in your Tongue, and anon the Adder's Poyson is under your lips. But yet however, if upon good grounds you know your self to be in Covenant with God, and if you loath and abhor your self for these woful disorders of your heart and life; if you truly hate them all; if you sincerely and heartily bewail them, renounce and disclaim them, strive and pray against them; it may be matter of support and relief to your troubled Soul, to consider that notwithstanding all the unevenness, variableness, mutability, and inconstancy of your heart and life, the Eternal Purpose and Decree of God concerning your Salvation is fix'd and stable, firm and immutable: his Covenant an everlasting Covenant, ordered and sure; his Love stedfast and unchangeable.
(3.) The Immutability of God is likewise matter of Comfort and Support, to relieve us and strengthen us against all our fears of whatever future Evils may come upon us, we being still supposed to be such as know our selves to be in Covenant with him. We live in perilous times; what Miseries and Calamities, what sore Trials and Temptations we may encounter with, no man living can foresee. But God's Decrees concerning the Salvation of all that believe and repent, being immutable, his Covenant everlasting, and his Love to his obedient People unchangeable, we are sure that nothing can befal any of them, that shall hinder their Salvation. He who hath ordained them to Eternal Life, will take order and provide, that amid all Changes and Alterations, amid a thousand Vicissitudes of Providence, nothing shall ever fall out to frustrate his Designs, or to defeat and make void the Eternal Counsel of his Will. Though the whole World should be in confusion, and all things should be turned upside down, yet the foundation of God standeth sure, having this seal, The Lord knoweth them that are his, 2 Tim. 2.19. He so knows them, as to own them, to take care of them, to protect and defend them, so far as may be for his own Glory, and their good, and especially to secure their Salvation, and bring them safe to Heaven at last, notwithstanding whatever may befal them in their way thither.