A Complete History and Mystery of the Old and New Testament

but to Restore us, &c. Let Faith have. Warrants, and it trusts God with Events, Job 13.15. Luke 1.38. Psal. 55.22. 1 Pet. 5.7. Mat. 2.22. We have (with Moses ) lived long in Pharaoh 's Court, come now to God's Court, and yield yourselves to him, whose Right it is to Rule you, Rom. 6.13. and is Rich to Reward you after such yieldings; 'tis not Loss but Everlasting Gain.

Having dispatched the first of Abraham 's Ten Trials, I omit the other Eight. As,

• 1. His being famished out of Canaan into Egypt, where both his own life and his Wives Chastity, were endangered, Gen. 12.10▪ 12, &c.
• 2. The Dissention 'twixt Lot and Abraham, Gen. 13. Which occasioned a departure each from other.
• 3. The Battle Abraham fought for the rescue of his brother Lot notwithstanding his departure from him, Gen. 14.
• 4. His domestic divisions about Sarah and Hagar, Gen. 16.
• 5. His undergoing the pain of circumcision as a Seal of God's Covenant to him, Gen. 17.
• 6. His interceding for Sodom, &c. Especially for Lot in Sodom, Gen. 18. and 19.
• 7. His being famished again out of Canaan into the Philistines Country, where himself and his Wife was again endangered, Gen. 20.
• 8. His casting out the bondwoman, Hagar and her Son Ishmael, which was grievous to him, Gen. 21. These eight trials with the first and the last make up the complete Pythagorical and perfect number of Ten, and as the Tenth Wave upon the Sea Shore, some observe to be the strongest so the tenth Trial of Abraham is evident to be the sorest. Note hence,

1. If Abraham had his Ten Trials, and waded so deep in the waters of affliction, why should any Son or Daughter of Abraham grudge to wet their feet therein, had his bosom (which is a Synonymon of Heaven, Luk. 16.23.) So many temptations in it? and can any of our bosoms plead exemption from them? Especially, when the Grand Statute of Heaven hath appointed that we must through much Tribulation enter into the Kingdom of God, Acts 14.22. Yea and all that will live Godly in Christ Jesus shall suffer Persecution, 2 Tim. 3.12. There is a [Must] in the former, and a [Shall] in the latter Scripture: The

2. Note is, as God reserved the sorest Trial for the last of all Abraham's ten; So may he do to us, we have not yet resisted unto Blood striving against sin, Heb. 12.4. Our sorest Trials may be yet to come, Especially, If the witnesses be not yet slain, and the last bite of the Beast of Babylon (that deadly bite ) be not yet over.

The 3. Note is, as God gave Abraham Trials, Phil. 1.29. they are a gift; so he gave him Faith to support him in them; his Faith was the gift of God, Eph. 2.8. And his Trials were given him that he might know the gift of God, Joh. 4.16. His Faith was his Shield, Eph. 6.16. Which he had ready by him when he was to use it. Oh that our Shield may be as ready as was his (in whose bosom we desire to rest,) Heb. 11.8, 9, 17. Alas we think ourselves strong until we come to be tried, but upon Trial we are oft found to want this Shield which is Pistol-proof, yea Cannon-proof; hence prove we but as young Jether, who did not dare to encounter his adversaries, Judge. 8.20. We should live by our Faith, Hab. 2.4. Rom. 1.17. Gal. 3.11. Heb. 10.38. And we must die by our Faith, Heb. 11.13. Yea do and suffer all by it.

The 4. Note is, According as Abraham's Faith was, so were his Trials, a strong Faith shall have Strong Trials, but a weak Faith shall have but weak Trials. God ever suits the burden to the back, and the Stroke to the Strength, 1 Cor. 10.13. According as we are able; Adhaering Faith cannot carry the Soul dry-shod through the deep waters of Affliction as assuring Faith can do. Therefore God expecteth more from an Abraham (laying more load upon him, because he hath given more strength to him) than he doth from a weak Son or Daughter of Abraham; he is no wise carrier that will lay the greatest load upon the weakest horse, neither doth God desire that the two Talents, should bring in as much revenues to the Crown of Heaven as the five should, Mat. 25.14, 15, 16, 17. God requires an improvement according to our means and mercies he betrusted us with only; the Philistines may make a cart for God's Ark, and pass unpunished, alas they knew no better, but If Israel (who knew their Masters will ) cart God Ark, instead of carrying it upon the Priests Shoulders, God makes a breach upon them, 1 Sam. 6, 7.14. with 2 Sam. 6.6, 7. They that know their Masters Will, and do it not, shall be beaten with many stripes, and unto whom much is given, of him shall much be required, Luk. 12.48.

In this Tenth and last Trial of Abraham, Heb. 11.7. in the General (before we come to the particular description of it) there be four circumstances considerable.

1. The Agent. 2. The Patient. 3. The Means. 4. The End of this Trial wherein Abraham was Tryed.

1. The Agent or Tryer is twofold, there is the Man-Tryer and the God-Tryer. There is man trying man, 1. In civil things. Thus offenders are said to be tried in Courts of Judicature where they are found guilty and sentenced, or Innocent and acquitted. 〈◊〉 . In Spiritual matters. Thus the Pastor of the Church of Ephesus, tried them which said they were Apostles and were not; but were found liars, Rev. 2.2. and so did the Pastor or Angel of the Church of Smyrna try the false Jews v. 9. Thus likewise Lydia said to the Apostles, If ye Judge me Faithful, come into my house, Acts 16.15. But alas man's Judgment of Trial is fallible, 1 Cor. 4.3, 4. And may meet with mistakes, poor, purblind man may condemn the Innocent and clear the guilty, both in Civil and Spiritual affairs, as it was blessed Paul's case, not only the corrupt Courts of Judicature, but also the carnal part of the Church of Corinth (as he calls them, 1 Cor. 3.3.) did Judge amiss of him, 1 Cor. 4.3. And hereupon he durst not think either better or worse of himself for the flatterings or slanderings of men: Mans day (as the Apostle calls it) or Judgment, is like the Sun (which makes the day) making uncertain Shadows longer in the Morning, but shorter at Noon, yet man may not think himself taller or shorter by his Shadow, and though Paul had his due praise in all the Churches of Christ, yet durst he not be puffed up by their praise (no more than dejected by the others dispraise ) for he knew himself a chosen Vessel, yet but an Earthen Vessel, that had some Cracks and Flaws in it, hence he appeals to the Infallible Tryer to wit God, 1 Cor. 4.4.7. 2 Cor. 10.18. Well knowing a man may be Man-proof, who is not God-proof: Thus Peter also did, Joh. 21.15.16, 17. So then. 2. God (who is 〈 in non-Latin alphabet 〉 , the heart-knower, Acts 1.24.) is the truest Tryer of man, who tried Abraham here; Satan can make his Conjecture, and man may give his guess, yet both be fallible, 'tis the Royalty of the great God to be only Infallible, for he knoweth our thoughts, 1 Cor. 3.20. And seeth them while afar off, Psal. 139.2. Mat. 9.4. He knows what is in man, John 2.25. Deus intimior intimo nostro, God is more inward with us, than we are with ourselves, as the Gardener knows what flowers he shall have at the Spring, because all the Roots in his Garden are well known of him, so God knowing our hearts knows also all the creatures of our hearts, Heb. 4.12, 13. Every artificer knoweth his own work within (as well as without ) and thence knoweth what his work will do, how much more the chief Architect, God.

2. The Patient or Tryed is twofold also. 1. Men's Persons. 2. Men's Works, both good and bad: The third part of the Earth must be Tryed in the Fire (as Metals are) and pass through it if good, Zech. 13.9. Yea all the World at the last day, 2 Pet. 3.7.10.12. 2 Thes. 1.7, 8, 9. Then shall the persons as well as the works of wicked men be burned, but for good men, some of their works, (which are not according to the Pattern in the Mount) shall be burnt, but their persons shall be saved, yet so as by Fire, 1 Cor. 3.14, 15. Like those persons which escape (in a manner naked out of the Fire (when the City was burnt) saving only some Cash or Jewels, but losing all their lumber. Thus many prayers (which were but the cries of the creature, and not the breathings of God's Spirit) and many duties (performed only in the form without the power ) may be lost in that day, as no better than so much lumber, but before this last day we may not think it strange that we meet with Trials, yea Fiery Trials in our day, as 1 Pet. 4.12. We must not be amazed when brought into a maze, as if some new thing had happened to us, for 'tis no untrodden path, we have many Presidents, the great Friends and Favorites of Heaven have passed (before us) through the Fire, Psal. 66 12. Isa. 31.9. Mal. 3.2. Lam. 1.13. 1 Pet. 1.7. And in the ten Persecutions, and ever since to the Marian days, and we have many Prophecies, that we shall be tried by Fire, 1 Cor. 3. • 3. &c. I will bring (saith God) the third part through the Fire, Zech. 13.9. Few they were, but not faultless. They must therefore pass through the Fire, that there they may be purged, and leave their dregs and dross behind them; what Fire is to Gold, the File to Iron, the Fan to Wheat, the Sope to Cloaths, and Salt to Flesh, that is Tribulation (when sanctified) to a gracious Soul; yet this is our comfort, he goeth with them into the Fire, as Dan. 3.28. and plucks them out as Brands out of the Fire, Zech. 3.3. He carries them through Fire and Water, Isa. 43.2. and Psal. 66.12. This is all the hurt he doth them, 'tis not to ruin, but to refine them, to hide pride from them, Job 33.19. &c. God hereby divides the sin which he hateth, from the Son which he loveth, for by this the iniquity of Jacob is purged, and this is all the Fruit, the taking away of their sin, (which they may very well spare and never hurt themselves,) Isa. 27.9. That when God hath tried them, they may come out as Gold, Job 23.10. Upon this account God's people fall into many Temptations, Jam. 1.2. They fall, they go not gradually into them Step by Step, but are precipitated (hurried headlong) and plunged into them; not into one of them, or a few of them, but into manifold Temptations: Alas! what may befall us, or what Trials, yea what Fiery Trials we may fall into, we know not. God may prove us; yet to do us good at the latter end, Deut. 8.16. The good Lord make us Faithful to Death, Rev. 2.10.

3. The means whereby God Tryeth Man, are fourfold.

1 By Prosperity, which oft proves too strong Wine for Weak Brains, Prov. 1.32. Destroying fools. Such as God suffers to prosper in their sin, (an heavy Judgment,) this is called God's laying a stumbling block before them, Ezek. 3.20. And because the wicked have not changes, therefore they fear not God, Psal. 55.19. Thus God proved Israel by prosperity, Deut. 8.2. And when Jesurun waxed fat, he kicked against God, Deut. 32.15. As Pliny saith of the young Asses Colt, [pullus lacte materno saturatus, matrem suis Regratulatur calcibus.] When filled with its Dams Milk, gives her a kick with his heels, to let her know he is but an Ass in his unkind regratulations: Alas the most fatted Cattle are but most fitted for the Shambles, whereas good men learn (with Paul ) to abound and to be in want, Phil. 4.11. And 'twas David 's great honor that the prosperity of a Court life (while he was a courtier in quelling Saul's Frenzy by his exquisite Music) did not put his mouth out of taste for his retired simplicity, he could go from the Court to his Sheepfold, until Goliath came to defy the God of Israel. 'It is a good heart that frames to all conditions. See more of this in my Hearts Treachery or Mirror, Chap. 7.

2. By Adversity, behold I will melt them, and try them, Jer. 9.7. 'It is a Metaphor taken from Metalists, God will cast them into the fiery crucibles of affliction, he is the Master Founder, and will melt away their dross, &c. Their Dilecta Delicta, or Darling sins, if they be not Reprobate Silver, Jer. 6.30. Impurgeable, Inexpiable and Incorrigible, then all's consumed, and nothing remaineth. Deus est sapiens nummularius, & nummum fictum non recipiet, saith Bernard, God is too wise a money-changer, and will not be put off with counterfeit Coin; that Metal which will not abide the Fire, is Refuse and Reprobate; as fire trieth the Truth of Metals, so do Battels the courage of Soldiers: Suitable to this is the saying of Paul to Timothy, [Thou therefore endure hardness as a good Soldier of Jesus Christ,] •• Tim. 2.3. Should the Saints or Soldiers of Christ lie always in Garrisons, and never come out to any Skirmish or Battle, how could their Valour be known? Aromatical spices have nothing of that Fragrancy, and Odoriferous smell, as when they are pounded small in the Mortar. The Moon always shineth brightest in the night season: Thus God brought down the hearts of his people with hard labor, Psal. 107.12. When they had stubbornly stouted it, out with God, and their Sturdy hearts (those proud pieces of Flesh) had thought to have carried it with a strong hand against an Omnipotent God, as that Stiff-necked and Outragious Rebel (Manasseh) thought to do till God hamper'd him, when he caught among the sharp Thorns, and laid him in cold Irons, 2 Chron. 33.10, 11, 12. Yea God dealt thus with a better man than he, to wit, David, whom Uzzahs Death made to get Trumpets Sacrifice, Linnen Ephod to bring up the Ark with Dancing and Singing, which were not before, 2 Sam. 6.6, 13, 14, Men learn Righteousness by God's Judgments, Isa. 26.9. See more of this in my Christian. Mirrour, Chap. 8.

3. By the Word. Abraham is tried by a special Word or Divine Command, G • n. 22.2. to offer up his only Son Isaac; and 'tis observable, that both Abraham's great Temptations (to wit, his first and his last of the ten ) began with one strain, vade tibi, get thee gone, Gen. 12.1. and Gen. 22.2. The Hebrew Phrase in both places is Laklekah, Go thou hence; and his obedience in both these cases was the better, seeing it was grounded upon God's Command, in both God led him into Temptation, and in both he delivered him from the evil thereof. Thus all our Works and our Worship should be tried by God's Word. To the Law and to the Testimony, Isa. 8.20. Not to the precepts of men, Isa. 29.13. and Mat. 15.9. We must have Divine Warrant for all our Divine Worship, Heb. 8.5, &c. And all our works must be wrought in God, Joh. 3.21. From a Right Fountain, for a Right End, and by a Right Rule; 'tis the Rule of God's word that trieth the straightness or crookedness of all our ways, Psal. 125.5. Gal. 6.16. If Dinah da • e gad abroad beyond the due limits of the Right Rule, then Shechem both catches her and deflours her, Gen. 34.1, 2. If any of Rahab's household wander forth from under the Scarlet Thred, Josh. 2.18, 19. with Chap. 6.23. Or if any Israelites from under the besprinkled darnel, Exod. 12.7.13. They are in great danger to be destroyed, and so are all such as turn aside from the Rule of God's word to their own crooked paths, God will lead them forth with the workers of iniquity, Psal. 125.5. But peace shall be to those that mind the Rule, Gal. 6.16.

4. By the Spirit, which is twofold.

1. Of man, which is called the Lord's Candle, Prov. 20.27. Yet burns but dimly, and cannot but pass a purblind and partial Judgment upon Divine matters, being darkened by the Fall.

2. The Spirit of God, which is quick and powerful, trying the treacheries of the heart, Heb. 4.12. This Spirit searches the deep things of man as well as the deep things of God, 1 Cor. 2.10, 11, 14. If we plow with this Divine heifer, we may find out the Depths of Satan in us, Rev. 2.24. A Jealous God will Try us before he Trust us. Oh that we may have this witness to our State.

The fourth Circumstance is the End why Man is Tryed by God, which is twofold.

• 1. A Discovery of Evil, as in Hezekiah's case. The Lord tried him, to discover the Evil that was in his Heart, 2 Chron. 32.31, 32.
• 2. A discovery of Good, as in Abraham 's case here, 'tis said, the Lord Tempted him, Gen. 22.1. For what end? 'Twas to Discover the Good that was in his Heart, to wit, that his Love to his Creator was stronger than his Love to the Creature, and that his Devotion to his Heavenly Father prevailed over his Affection to his Earthly (though only) Son: The Angel said to him, Now I know that thou fearest God, seeing thou hast not withheld thy Son, thy only Son from me, Gen. 22.11. but it may be said in Objection, Satan is called the Tempter, and not God.

Answ. Temptation is twofold; 1. Probationis, by way of Probation; 2. Perditionis, to bring into Perdition; the former of these belongs to God, and the latter to Satan: God Tempts Abraham here to take a Trial of his Faith, Love and Obedience. (Thus he Tempts the Children of Abraham, but 'tis always to do them good at the latter end, Deut. 8.16.) but when Satan Tempts, 'tis always to do us Hurt in the beginning, in the middle and at the latter end too. Satan comes with his Sieve, as to Peter, Luk. 22.31. a Sieve casteth out the Best, and keepeth in the worst, what Evil he findeth in us, he confirms it, but what is Good in us, he weakens and wastes it: On the other hand, when Christ comes to Tempt or Try us, he brings not a Sieve, but a Fan to that work, Mat. 3.11, 12. the use whereof is to cast out the worst, and keep the best. Thus Abraham 's Temptation had nothing of Satan's Wiles, Methods, Depths, Darts, Devices, &c. for then it had been a Tempting to Evil, in which sense God Tempteth no man, Jam. 1.13. A clear Specimen of this differing Temptation we have in David's case, whom both God and Satan Tempted, 1 Chron. 21.1. and 2 Sam. 24.1. but for different ends, and in differing respects: Satan for a Sin in David, God for a Punishment on Israel; We must suppose, God was displeased with the People (for their disregarding David's Kingdom, disowning him often and oft owning his Enemies) as well as with David for his Trangressions: Satan moved him by Suggestion, God only by Permission: Satan suggested that ( Covetous as well as Ambitious ) Desiring and Designing Thought of Polling the People, and of laying a Tax upon every Poll or Head, God leaves him to himself (as he did Hezekiah, 2. Chron. 32.31.) and gave him up to Satan's suggestion; God doth this as a most Just Judge, but Satan doth it as God's Jailor, and as David's Adversary; Satan designs it as an Act of Sin, but God as a Punishment for Sin, ordering all wisely for good, as Satan Intended all maliciously for evil: God Tempts to good properly, but never to evil, Jam. 1.13. unless improperly as the Sun doth not properly cause the stench of the Dunghil when it shines hot upon it, nor of the Darkness of the Night when it withdraws from us, as its presence in the former Instance doth only occasion it by accident (the Stench arising not from the Sun, but from itself) so its absence occasions the Night per accident only: God always inclines the Heart to good, but he never either Inf • rces or Infuses evil: God here Tempts Abraham to an Act of Obedience, but not to the Act of Murder (quà Tale) as a Sin.

Inference. If God be such a Tryer, how loudly doth this call upon us for that most needful and much neglected duty of Self-Trials, especially before we come to the Lord's Table? 1 Cor. 11.28. We should not live at random, without rule and without Intro & Retrospection, 'tis a shame that the very Devils should know themselves and their Doomed end better than many Men; they know themselves to be for Torment, and do expect it, Mat. 8.29. alas the World lieth in wickedness, 1 Joh. 5.19. and make haste to Hell, Rom. 3.15. they ride Post to their own Destruction, they fly to the Bottomless Pit, (oh 'tis sad what's said after) let no man stay them, Prov. 21.17. I would to God, that I could stay some or any of them, but the mischief and misery is, they will suffer no Friend to save them: We must try our own works, Gal. 6.4. our own ways, Lam. 3.40. our own selves, 2. Cor. 13.5. Eccles. 2.1. bring our Hearts, Lives and States to the Law, Isa. 8.20. God is not mocked; we may deceive Man and ourselves, but we cannot deceive God, Gal. 6.3, 4, 7. he both discerns and discloses the words we speak in our Bed-Chambers, 2 Kin. 6.12. all the Intrigues of our Hearts, all their Fibrae and smallest heart-strings, yea most secret Imaginations are Anatomiz'd and Dissected before him (as the word [ 〈 in non-Latin alphabet 〉 ] doth signify) Heb. 4.12, 13. Resupinata (as Erasmut reads it) all lie with their faces upward (that they may be better known) to him: He can tell us all things that ever we did, Joh. 4.29. Christ was a Man approved of God, Act. 2.22. and Apelles ( Paul's friend) was approved in Christ, Rom. 16.10. this is the right way to be acceptable to God, and to be approved of Men, Rom. 14.18. we should therefore study to show ourselves approved unto God, 2 Tim. 2.15. shall we expect to try God, sometimes Lawfully, Jud. 6.39. and sometimes sinfully, Psal. 95.9. Exod. 17.2. Mal. 3.15. and shall we not expect that God will try us? Oh how should we try ourselves, and Judge our selves, 1 Cor. 11.28, 31. that we be not condemned with the World, v. 32. how should we try our states and standings?

• 1. Where are we? In the Broad, or Narrow way?
• 2. What are we? Vessels of Wrath, or Vessels of Mercy?
• 3. Whose are we? Christ 's, or Satan's?
• 4. Whom serve we? God or Sin? Act. 27.23. We should Try whether all be well within, and whether our Peace be a well grounded Peace, that we build not upon a Sandy Foundation but on a Rock, Mat. 7.24, 26. such as know not, nor can give a good account how they came by their goods, such persons are suspected persons, and such goods are commonly reputed suspicious goods.

Having done with the occasion (when he was Tryed) I come now to the Oblation (he offered up Isaac) or the description of the Act, which containeth in it four particulars, 1. The Offering. 2. The Author. 3. The Actor. 4. The Action. First of the first, the Offering, 'Twas Isaac, who was a lively Type of our Lord Christ in many respects:

First, In his Name; Isaac Hebrew signifies Laughter, for he made Abraham and Sarah Laugh for Joy, that they had got from God a Son and an Heir of Promise, Gen. 21.6, 8. yea he made Ishmael Laugh too, though in a way of Derision, v. 9. Thus the tidings of Christ made many a merry Heart both in Old and New Testament Times, when ever the Church in the Old Testament was in a disconsolate condition, then God sent her his Prophets ( Isaiah, Jeremiah and Zechariah ) to comfort her with this Cordial, that Christ would come, and make her Laugh and Sing, Isa. 9.9. Jer. 31.22. Zech. 9.9. though there be scoffing Ishmael's who do deride it.

Secondly, In his Birth; Isaac was not born by the Strength of Nature, but by the Power of Faith, whereby Sarah 's dead Womb conceived, Heb. 11.11. as well as Abraham 's dead (or withered) Body, was strengthened, v. 12. and Rom. 4. 19, 20, 21. Thus Christ was a Stone cut out of the Mountain without hands, Dan. 2.34. his Mother did think it as Impossible to have a Son, Luk. 1.34. (as Sarah had done, Gen. 18.12.) yet had she one, not by the Power of Nature, but by the Over-shadowings of the Holy Ghost, v. 15. and as Isaac was his Fathers Heir by Birth, yet had he neither any stately Houses or any large possessions, but was greatly Enriched with goods only, Gen. 24.35. So Christ was Born his Fathers Heir, yet had he neither Houses nor Land, Mat. 8.20 though it pleased the Father to make him the Fountain of all Fulness, Joh. 1.16. Col. 1.18. In him were hid all the chiefest and choicest Treasures, Col. 2.3. yet made he himself Poor to make as all Rich, 2. Cor. 8.9.

Thirdly, In the Circumstances of his Sufferings; As,

• 1. Both Isaac and Christ suffered the pain of Circumcision.
• 2. Both were Persecuted in their Infancy; the one by Ishmael, the other by Herod.
• 3. Isaac bore the Wood of the Burnt Offering upon his Shoulders to Mount Moriah, so Christ bore the Wood of the Cross to Mount Calvary, Gen. 22.6. with Luk. 23.26, 33. The Wood which Isaac carried must needs be a great Weight, being enough to Burn the whole Sacrifice to Ashes, but Christ 's Woe • d, which he bare (as well as it him, 1 Pet. 2.23.) according to the Custom of Roman Malefactors, must assuredly be of greater Weight not so much of molis magnitudinem, (though it could not but be of a Massy Bulk to bear the Weight of the whole Body, &c. ) but especially ob peccatorum molem the Bulky Mass of Sin that did hang upon it; this was a great Burden, Christ bare our Iniquities, Isa. 53.4. and the Cross bare both Christ and that Burden upon Christ.

The fourth Circumstance, Isaac was at this time grown up to Man's Estate, more than twelve years old (as Ibn-ezra, Dreameth) rather twenty five, as Josephus more probably affirmeth) or as some say thirty three: (The same Age wherein Christ suffered,) being now able to bear so great a burden of Wood, and therefore able enough to resist his Aged Father, whose Body was Old and Withered when Isaac was begotten, much more when he was grown up to those years aforesaid, yet he submits himself to his Will without Reluctancy, or so much as a Reply (that we read of) and suffers himself to be bound upon the Wood, and to become a Burnt Offering unto God: So our Blessed Redeemer laid down his life, though out of necessity (in respect of God's Decree, Act. 2.23.) as to Mans Redemption, yet not from a necessity of his own Coaction, for he Died willingly when he could have delivered himself by twelve L • gions of Angels, Mat. 26.53. and when he gave up the Ghost, 'tis said, he cried with a loud Voice, which shows, his Natural Strength was not then spent, he might have retained his Life longer, if he would, whereupon the Centurion concludes him to be the Son of God, Mat. 27.50, 54. and yet we find that Christ was Bound as well as Isaac, Gen. 22.9. Mat. 27.2. and both willingly and freely, not resisting, but giving up themselves thereto.

The fifth Circumstance, Both Isaac and Christ were Offered up on a Mountain, the former on Mount Moriah, the latter on Mount Golgotha or Calvary.

The sixth is, both these two were Offered up alone, as Isaac was alone, the Servants and the Ass being left at the Foot of the Hill, Gen. 22.5. So Christ trode the Wine-Press (of his Fathers Wrath) alone, Isa. 63.3. all his Disciples being at Distance from him; as the History of the former Circumstance holds out a Mystery, to wit, that our loose and slippery Hearts stand more need to be bound with the bond of the Spirit, than either Isaac or Christ, or any Wild Bullock or other Sacrifice needed binding with Cords to the Horns of the Altar, Psal. 118.27. so in this latter also, to wit, As the Servants were at distance from Isaac, and the Disciples from Christ, so all our Gifts and Graces, though we must hold them as our lives in point of Sanctification, yet must we let them all go in point of Justification, therein Christ must be alone, we must make no Rivals nor Co-saviors with him.

The seventh Circumstance, As Abraham the Father carried the Knife or Sword wherewith Isaac should have been Killed, and the Fire wherewith he should have been Burned, so God the Father poured down his Wrath and Justice, (due to us for our Sins) upon his only Beloved Son Jesus Christ; there was the Fire of Wrath, and the Sword of Justice for Christ too: he bore our Griefs, suffered our sorrows, he was stricken, smitten of God and Afflicted, Isa. 53.4. he was Wounded for our Transgressions, v. 5, not for his own, for he knew no Sin, yet it pleased the Lord to bruise him, v. 10, with 6, 7. Oh that this may bruise our Hearts, that as Christ was Crucifixus, fixed to the Cross, so he may be Cordifixus▪ fixed to our Hearts, his satis-passion is our satis-faction, God spared not his Son, Rom. 8.32. causing all our sins to meet upon his back, he suffered, the Just for the Unjust, 1 Pet. 2.24. and was content to be in the Wine-Press to bring us into the Wine-Cellar, Cant. 2.4.

The fourth Respect wherein Isaac was a Type of Christ, was, his Escape and Deliverance, in sundry particulars, As

1. Abraham was (just) fetching the Fatal blow to slay Isaac, and his Hand was stayed by an higher Hand, Gen. 22.16. when the Knife was up the Lord came and stopped his stroke; so the Soldiers when (just) going to break Christ's Bones, were restrained, for he must be the true Paschal Lamb who was Rosted whole in the Fire of his Fathers Wrath, to deliver us from the Wrath to come, Exod. 12.9. and 1 Thes. 1.10. from frying in the Fire of Hell forever Joh. 19.33, 36. The Soldiers could not break Christ's Legs, because God had otherwise ordered it, Voluntas Dei fuit necessitas Rei, who can resist God's will? Rom. 9.19. Christ took his own time to Die, so could not the two Thieves (which were Crucified with him) do, and therefore their Bones were broken: This further confirms what is said above, that Christ did die Voluntarily, for 'tis said v. 31. that he bowed his Head and gave up the Ghost, whereas other men do not bow the Head until they have given up the Ghost; he might have lived longer if he had listed, having strength of Nature to utter such strong cries, &c.

2. As Isaac was Dead in his Fathers Account no less than three days, the time which he spent when he went plodding to the place of Offering, Gen. 22.3, 4. and therefore 'tis said that Abraham received Isaac as from the Dead in a figure, Heb. 11.19. founding his Faith upon the Fidelity and Omnipotency of God, which are the two principal Pillars whereon Faith Resteth, as did the Temple upon Jachin and Boaz (which signifies stability and strength ) 1 Kings 7.21.

3. As the RAM was caught by the Head in a Thicket of Thorns, Gen. 22.13. which God had provided for saving Isaac according to Abraham 's word of Faith, ver. 8. So God hath provided another Sacrifice (which we in Justice should have been as Isaac ) for our Salvation, even Christ, that Immaculate Lamb, whose Head was likewise Crowned with Thorns, as Abraham's Ram was; the Hebrew word Sabbech, signifies a perplexing Bush of Briars or Thorns, unto which Christ alluded in that famous [Lammah Sabbactani] Mark 15.24. Our sins are compared to Briars and Thorns, which would forever have held us; if they had not (by a Divine gracious Assignation) caught hold of Christ and held him: Mark well, here is one Savior in two Figures ( Isaac and the Ram, the former preserved, and the latter Offered up in his stead) Dying in the one and Restored in the other; answerable hereunto were the two Figures of the slain Goat, and of the Scape-Goat, Levite. 16.9, to 22. The one (as the Ram here) Representing Christ's Mortal Humanity, the other (as Isaac here) his Immortal Deity or Divinity, or the one of Christ's Death, the other of his Resurrection, and our Assurance that Christ (the Scape Goat ) escaped Death (as Isaac did) and liveth forever to make intercession for us, Revel. 1.18. Heb. 9.24. must be matter of unspeakable Joy and strong Consolation to all Believers: Christ is not only the Testator, giving all Divine Legacies at his Death; but he also is his own Executor (by being Alive again at his Resurrection ) to see all his own Legacies Executed according to his Last Will and Testament, Heb. 9.15.

The fifth Respect, wherein Isaac resembles Christ (as the Type doth the Antitype ) is in his Marriage.

1. None must serve Isaac for a Wife among the cursed Canaanites but Rebekah, one of his own Flesh, Country and Kindred, Gen. 24.3, 4. Thus the World which lieth in wickedness (1 John 5.19.) is unfit to be Marry'd to Christ, whose Spouse must be Flesh of his Flesh, Heb. 2.14. Gen. 2.23. and Spirit of his Spirit, Rom. 8.9. He that sanctifieth, and they that are sanctified are all one, Heb. 2.11. the unsanctified Children of the Devil, John 8.44. have no such Relation to Christ, nor any such Union or Communion with him. As Rebekah was a Daughter of the white Line, so the Church is of the Line of Election, the called and chosen, Revel. 17.14.

2. Rebekah Hebr. signifies, full and fatted; she was very fair to look upon, yet a pure Virgin, lis est cum formâ magna pudicitiae. Now Alas! 'tis become a Proverb, How can she be fair and honest too? Gen. 24.15, 16. So Christ's Spouse is All-fair, Cant. 4.1, &c. yet a pure Virgin, 2 Cor. 11.2. Revel. 14.4. Mat. 25.1. neither giving her Love, nor his Worship to Strangers. Thus the High Priest (a Type of Christ ) must not Marry a Whore or Profane, but a Virgin, Lev. 21.7, 13. The Spouse is also full and fatted (with the fullness of Christ, John 1.16. Psal. 92.14. Isa. 25.6, &c. ) as Rebekah signifies, or Rebecchan Hebr. denotes Deliverance from Death, and Inheritance of Life expected; and from this Blessed Expectation (some say) she had her Name, and so was a notable Type of the Church.

3. As Rebekah was wooed by Abraham 's Servants, Gen. 24.35, &c. showing how the Lord had blest his Master greatly, &c. So Ministers ( Christ's Paranymphs) do woo the Souls of People to be Espoused to Christ, showing forth his unsearchable Riches, Eph. 3.8. and fullness of Treasures, Col. 1.18, 19. and 2.3. We may not make any cold Suite for Christ, but always be warm in that Work, to make Souls sick of Love after him, Cant. 2.5. telling them, he is Lord of all, Acts 10.36. and Heir of all things, Heb. 1.2, 3. and who would not be Married to so Rich, and so great an Heir?

4. As Rebekah forsaketh her Friends and her All for Isaac, and said [ I will go with this man from you all to him ] Gen. 24, 58. when it was inquired at her mouth about it, ver. 57. Thus also the Church ( Christ's Hephzibah, Isa. 62.4.) is no less willing to forsake all her carnal Friend • , Psal. 45.10. and to be brought unto Christ by the Ministers of Christ, ver. 14. when the Finger of God toucheth the Heart, Isa. 56.6. and maketh willing hearted, Psal. 110.3. he commandeth his loving kindness, Psal. 42.8. saying, Go out (my mercy ) and seize upon such a Soul; Go out (my loving kindness ) take hold of such an Heart, and draw them from sin to God; this is that makes right Volunteers (indeed) for all good, 2 Cor. 8.3.

5. As Rebekah decked herself with the Jewels that Isaac sent her, when she was brought forward toward him, yet covered them all with a Veil, so the Church is adorned with all the choicest Ornaments that her Blessed Isaac sends to her, while she is Handed towards him by his Ministers, Ezek. 16.10, to 14. Uxor fulget radiis mariti▪ the Wife doth shine with the Beams of her Husband, so doth the Church with all the Excellent Gifts and Graces of Christ, John 1.14, 16. Eph. 1.23. yet doth she cover all with the Veil of Humility, wherewith she is clothed, 1 Pet. 5.12. as Moses covered his Glory with a Vail, and knew not that his Face shined, Exod. 34.29, 33.35. and those Blessed Ones of the Father say, When saw we thee naked, and clothed thee? &c. Mat. 25.37. they will not know it, unto Pride, &c.

The sixth Parallel is, As Isaac met Rebekah (when she came to him) took her to Wife, Enjoy'd her with great Joy, and Rejoic'd with her all their days, Gen. 24.63, to 67. So Christ meeteth his Church, Isa. 64.5. Amos 4.12. and she becomes his Callah, from the perfection of her Beauty and Bravery, Jer. 2.32. and his Hephzibah, from his delight in her, Isa. 62.4. He then rejoiceth over her as a Bridegroom doth over his Bride, ver. 5. (when he hath purified her as Esther, chap. 2. ver. 9.15. and sanctified her, as Eph. 5.26. yea, beautified her with an inward as well as outward Glory, Psal. 45.8, 13.) then he so rejoiceth in her, as to rest in his love, Zeph. 3.17. He will seek no farther, as fully satisfied in his choice: And seeing all this is so, How should every good Soul say as Rebekah said, [ Hinder me not to go meet my Isaac, Gen. 24.56. So should we say to Satan soliciting us to stay a while in our old Courses and Companies; and though we Ride upon a Trotting Camel a tiresom and tedious Journey, as Rebekah did, Gen. 24.61. yet was it for a good Husband. So we must be content to suffer with and for Christ, that we may be glorified together, when the Marriage shall be Consummated (for now is only the time of our Contract ) Heaven will make amends for all: He that Rides, though upon a Trotting Beast, and in a Rainy day, cannot think ill of either, when it is to receive a Crown and Kingdom: Then the Church shall light off her Trotting Beast (being at the end of her Journey) as Rebekah did, ver. 65. and Ministers shall give an account of their Stewardship as Eleazar did, ver. 66. 2 Cor. 11.2. and Isa. 8.18. and John 17.4. then is she brought into a Mansion-house of Glory, there to be ever with the Lord, 1 Thes. 4.17. The good Lord make his Church here Love-worthy, as Rebekah was, ver. 67. Fair, Courteous and Virtuous, a Mate most meet for Christ in all the World.

Thus much of the first particular [the Offering. ] Come we secondly to the Author, that there should be such an Offering, as a Father to Offer up his Son, his only Son, this God himself is said expressly to Authorize, Gen. 22.1. in his Tempting of Abraham hereunto, not for perdition, as Satan Tempteth, but for probation only; see before at large the difference 'twixt God's and Satan's Tempting in the first Division, upon the Agent or Tryer.

Enquiries here are to be Answered;

• 1. About the Legality or Lawfulness of the Act.
• 2. The Difficulty.
• 3. The Excellency of it.

1. Its Legality. Would God command to Kill, who saith, Thou shalt not Kill?

Answer 1. The Supreme Law-giver, who made that Law, can out of his uncontrollable Sovereignty dispense with his own Law, as that of [Thou shalt not Steal] God (notwithstanding that) did Authorize the Israelites to spoil the Egyptians of their Jewels, Exod. 12.35, 36. This was done by a special Dispensation, which none could grant but the Law-Maker; this was done by an extraordinary Command, and may not be made a President, but in the same case, and upon the same Warrant, for ordinarily, it is the wicked that borroweth, and payeth not again, Psal. 37.21. but here the Case and Warrant were both extraordinary, and therefore not to be an ordinary Pattern for after-times: 'It is just with God to spoil those that spoil his people, Ezek. 39.10. and 'tis just with Men too, when they have (as here) an Express Command.

Answer 2. God did not command Abraham to do this, as it was an Act of Rebellion against his own Moral Law (which was not now promulgated, as after by Moses ) nor against the Law of Nature, which is writ in every Mans Heart, (and so in Abraham 's) Rom. 2. 14, 15. but as it was an Act of Obedience to the great Law-giver; and therefore it was necessary that Abraham should well know, it was God, and not the Devil, who tempted him to this Act, which in itself seemed so unnatural (for a Father to kill his own Son) and wherein God seemed so contrary to himself, and to his own positive Precepts and Promises; this Abraham knew well,

1. From Special Illumination.

2. From Familiar Experience of God's speaking to him, whose Voice he knew as well as the Voice of his Wife Sarah 's.

3. This Voice came not to him in a Dream (which would have been more uncertain, and less distinguishable from the Devils Deceit) but while Abraham was awake; for 'tis not said, that he stayed till he was awaked out of sleep, but immediately he Rose up and Address'd himself to his Business, which intimates he understood his Author from the plainest manner of speaking to him, without any Ambiguity in so Arduous an Affair: 'It is beyond all doubt, that Abraham was fully satisfied his Call was from God, that nothing God commandeth can be against Nature (seeing God is the Author of Nature) although he sometimes work against the ordinary course of Nature, and that God (having most justly inflicted Death upon all (both good and bad) hath a Sovereignty to take away any Mans Life (which he first giveth) 'tis not man's Act, but God's, and therefore his special Commands herein cannot be otherwise than most Just and Righteous; and though this Divine Precept seemed to cross the Divine Promise [that in Isaac Abraham 's Seed should be called and multiplied, &c. ] yet Abraham 's Faith conquered that doubt also, being assured, that God was able to raise up Isaac again from the Dead, Heb. 11.19.

Answer 3. God did not give this harsh command with any intention that Abraham should put it in Execution, but 'twas only to try him how far he would obey upon a bare command, 'twas not that he should do it, but to prove him what he would do, not as if God (without this Experiment) had been ignorant of his Sincerity, but to leave it as a Pattern of Obedience to all Succeeding Ages, and to hold forth, that the Grace of the New Nature could conquer the Corruption of the Old; this plainly showeth how Grace overcometh Nature, and how 'tis an Act of pure Obedience to be carried forth against Nature upon a bare Command: He that thinks nothing too good for God, can be willing to Offer up all his worldly Hope and Joy to him, much more his Dilecta Delicta, or Darling Best-beloved Lusts, though as dear as a Right Eye or a Right Hand, Mat. 5.29, 30. If the Lord but say, He hath need of this or that Creature-Comfort, much more of any cursed Corruption, we must immediately lose it, and let it go, Mat. 21.3. We should then say to whatsoever God sends for from us, Get thee hence, Hosea 14.8. Yea, be willing to pollute what we before did perfume, Isa. 30.22. We should have nothing to do anymore with these Idols, &c. Could we but thus Offer with Abraham, we should certainly rest with Abraham, even in his very Bosom.

The second Enquiry is, what were the difficulties of Abraham's duty under this Command of God? The Answer brings us to the Actor and Action, the two last parts of the second division: The Actor Abraham meets with many difficulties in this Action of offering up Isaac, there is a Climax or gradation of aggravations. As,

1. God saith not to him [ take thy Servant, but thy Son; ] man may better spare his tools he labors with than his limbs he lives by; Servants Aristotle calls [ 〈 in non-Latin alphabet 〉 ,] but living tools or Instruments wherewith a Master manages his work, whereas a Son is as the Juicy branch of a fruitful Tree, or as a lively Member of a living Body, the loss of which endangereth the life of the whole; I have seen a Vine bleed incessantly upon the lopping of its branches at Springtime, which might have bled to death, had I not taken care to staunch its bleeding; and some have known the cutting off even of a mortified member in the living part thereof (to prevent a gangrene) hath caused the party to die. Oh then what a Cutting, Killing Command was this to Abraham, Take (not thy Servant, but) thy Son.

2. [Thy only Son. ] Had he had many Sons, the Trial had been more bearable, but when it was his one and all, his only Son, ( Ishmael being now under Abdication and Expulsion, Gen. 21.14.) Here was another aggravation: For a Tree to have but one Branch and to have that lopped off, for a Body to have but one member, and to have that dismember'd; Oh how intolerable is this, for both these to be made as empty Trunks and Insignificant Carcases?

3. Yet higher [whom thou lovest,] Gen. 22.2. Isaac was a gracious and dutiful Son, obebedient both to his Earthly and to his Heavenly Father, and therefore Abraham did love him the more; had he been some graceless Son, his grief had been the less.

4. Higher than that, Isaac was the Son of God's promise [in him shall thy seed be called.] So he was the Son of all his Fathers hope of Posterity, yet his expectation hereof, and of the accomplishment of God's promise (given to relieve him, when his mouth was out of taste with all his other mercies, as Victory, Gen. 14. Protection and Provision, Gen. 15.1. He could take no joy in his former Conquest or present promise, because Childless, v. 2.) must by this means be cut off in the offering up of Isaac.

5. Still higher, ipse primus Author inusitati exempli, &c. Saith Philo; Abraham must be the first Author of such an unparalleled practice, in Sacrificing to God Mans-Flesh: To be first in a strange road, and to walk in an untrodden path, is unsafe and uncomfortable, Especially. In such an unnatural a matter under all the foregoing, yea and the following circumstances.

6. He is Commanded to kill his own dear Son, with his own holy hands, had he been bid to Sacrifice his Servant Eleazar of Damascus, Gen. 15.2. Or had this Servant been bid to be Isaac 's Executioner for Abraham, the Trial had been less grievous. No, it must be done with his own hand to his own and only beloved Son.

7. He must offer him up also as a burnt offering, so that no relick or remainder, no Monument or Memorial of him must remain or be reserved, but the whole of him must be (all) burnt to ashes.

8. He must (himself) cut him in pieces, lay them (limb by limb) orderly upon the Altar after the manner of a Sacrifice, and himself must make and attend the Fire, putting piece after piece in, when any was out (this was an hard and heavy task) until all were consumed.

9. Neither was he to do this seeming Barbarous Act immediately, while the Divine Command had a fresh impression upon him, and while he could have no time to consult with carnal reason, but he must take a three days Journey before it was done, which was a great while and way for him to go plodding, and considering what he was going about, e're he came to the place, assuredly he could not want some woeful misgivings of heart, had not his brains been better busied than many of ours would have been in the like case: Oh how would our minds have been torn in sunder with horribly distracting Thoughts, had our Souls been in his Souls stead; yea no doubt but Abraham (as a man) would rather have torn out his own heart with his own hand, than to have done all this to his Isaac, had it been put to his own free choice.

10. Neither must this Tragedy be acted in some secret place or private corner (which had been a little more tolerable) but it must be upon an open Theatre, a public Stage, upon a Mountain in the sight and view of the World.

11. This perplexed Patriarch as he might not consult with his own reason, which certainly would have put him to a stand, so he must not consult with his own Wife, (though she had an equal interest in Isaac ) who might haply have hung about his neck and hindered him, as Zipporah did Moses to the hazarding of his life, Exod. 4.24, 25.

12. But the greatest conflict of all was, that the Messiah was promised to come of Isaac. and so the Salvation of the World did seem to perish in Isaac 's perishing.

Notwithstanding all these aforesaid twelve difficulties, the Actor Abraham acts his part of obedience with all,

1. Alacrity. 2. Constancy. 3. Prudence, and 4. Confidence. All which four show the Excellency of Abraham's Obedience of Faith, as before the Difficulty of it, in the next place is the third Enquiry, How all these were in this Act.

Ans. 1. With all Alacrity and readiness to obey, [ he rose up early, Gen. 12.3.] Making no delatory work about it. Thus David did, saying, I made haste, and delayed not, Psal. 119.60, We read of Balaam how he made the like haste to do evil, he rose up early, Numb. 22.21. And shall not we do so for doing good? Our Lord Christ rose up early to pray for us, Mark 1.35. And shall not we do so for ourselves, Holy David made it his resolve, saying, I myself will awake right early, Psal. 108.2. We should do so every day, Especially, the Sabbat-day, as Joshua and Israel did, Josh. 6.12, 15. If we would have the Walls of cursed Jericho to fall before us, as v. 20. 〈 in non-Latin alphabet 〉 . 'It is not meet for a man that either gives or takes good Counsel to sleep the whole night or too much, saith Homer.

Abraham here rose up early to be gone about his work. The Sun ariseth, and then man goeth forth to his labor, Psal. 104.12, 23. Abraham here stays not to consult with his beloved Sarah, lest her affections should have hindered the operations of his Faith, nor with his own corrupt reason (or natural affections) that Old Beldam which is both the Mother and Nurse of all our Disorders and Extravagancies, for he was renewed in the Spirit of his mind, Eph. 4.23. Cassianus tells us, of a young man receiving Letters from his Parents to dissuade him from Chistianity, cast them into the Fire, not daring to tempt himself with reading them, so should we do with all those carnal reasonings suggested by our own corrupt hearts or carnal relations to us, otherwise we shall never Rest, nor Feast in Abraham's Bosom.

2. The Constancy and Continuance of this his ready Obedience 'tis a wonder how his heart was kept in such an obediential frame for three days together, all the time of his Travelling from Beersheba to Mount Moriah (which some derive from Marah, bitter, ) 'twas no other to Abraham in this bitter Trial, while he went all this long-way (until on the third day he saw the Hill afar off, Gen. 22.4.) He could not but (in his mind) see his Dear Son (as it were) bleeding upon the Altar all along as he Journeyed thither, and so he dwelt with his thoughts upon an Expectation of so heart-breaking an evil all this three days Journey which seemeth worse than the evil itself; praestat & semel mori, quàm semper metuere, 'tis better to die at once, than to be so long a dying, a speedy Execution doth mitigate misery, whereas delay aggravates it. How he paused and pondered all the while upon this Bloody and Barbarous (yet Commanded) Enterprize. We know not, yet surely his Faith did so over-rule all his unruly affections, as to extricate this blessed Patriarch out of his present perplexities, and in all his Ploddings of Mind, and Misgiving of heart, kept him all along Tight, Steady and Constant to continue his resolves in obeying God's Command to the End. Thus we should not ponder the Cross too much, then 'twill prove too heavy, we must not chew the Physical Pill at all, 'twill taste too bitter, we may not plodd too much upon the harshness of Divine Commands, then they will appear hard sayings, Joh. 6.50. Whereas none of them are indeed grievous, 1 Joh. 5.3. As we ought to swallow our purging Pills whole, so we should not plodd with our minds below, but ply the Throne of Grace above for a good Use, a good End and Issue of all our Trials both in Tribulations and Temptations.

3. Abraham's Prudence in leaving his Servants and the Ass at the Foot of the Hill, v. 5. [Shebu lachem] Expectate hic, Tarry ye here; this he said, fearing lest they, being present at the top of the Hill, might hinder him in his Obedience and Oblation: And as he left them there, so did he leave his natural affections and his carnal Ratiocinations (contrary to God's Command) with them there, that he might serve the Lord without distraction, 1 Cor. 7.35. Oh that we could learn from Abraham to leave our Servants and the Ass (to wit, whatever may distract us) at the foot of the Hill, while we go up into the Mount to Worship God; Even whatever is carnal, that we may be Spiritual, and so Worship God (who is a Spirit ) in Spirit, without Formality, and in Truth, without Hypocrisy, for the Father seeketh such to Worship him, Joh. 4.23. But alas our Carnal Affections (though they be the fittest Companions for the Ass ) are not so much our Servants, as our Masters, and they will (whether we will or no) go up with us into the Mount, we cannot (with Moses and Joshua ) put off those dirty Shoes of wandering thoughts and Earthly imaginations, to come clean to the most Holy God with clean hearts before his Throne of Grace, for they cleave as close to us as our Skin to our Flesh, and we are not cleansed from that Blood, Joel 3.21. Nor from the iniquity of Peor until this day, Josh. 22.17. No nor yet from all filthiness of Flesh and Spirit for the perfecting holiness in the Fear of God, 2 Cor. 7.1. And as we ought to leave the Servants and the Ass below: So much less must we (ourselves) stay with the Ass below (this is to make ourselves Spiritual Asses indeed) while we should with our Father Abraham go up to God above.

4. Abraham's Confidence herein. 1. Speaking Prophetically, [ we will (both of us) come again to God, Gen. 21.5.] And,

2. God will provide himself a Lamb, v. 8. As to the

1. Of these, Some Popish Casuists say, that Abraham here uttered an untruth or (more plainly) told a lie, seeing he went with a purpose to do that to Isaac, which would certainly hinder him from returning again. This is wickedly said concerning the Father of those Children who will not lie, Isa. 63.8. And a sordid slander, and they say little better, that affirm Abraham spoke so with a Mental Reservation. [If God will] for he knew the Will of God was otherwise declared, or that he Equivocated with his Servants (using the plural for the singular) lest they should obstruct his obedience, and therefore he deluded them with an ambiguous expression: Such do better than either of the aforesaid, that say, Abraham believed to receive his Son again from the dead, according to Heb. 11.19. Yet this cannot be the genuine sense. For,

1. The Apostle only saith there, that he considered God was able to do it, but that God would do it presently, he knew not.

2. Had Abraham been assured of God's being willing as well as able (at that instant) to restore Isaac, it had been no such strong Trial of his Faith and Obedience, neither would he have deserved such a signal commendation thereof: They say best of all, that think Abraham being confident of God's Power, and leaving his will to his own wisdom, Prophecyed in General of something he was ignorant of, and like one under an amazement (as well he might) he spoke he knew not what, as Peter once did at Christ's Transfiguration, Luk. 9.33. and as he Prophesied (beyond himself) of Isaac 's return, so of God's providing a Lamb in Isaac 's Room, when those Cutting and Killing Compellations [my Father and my Son] passed between them, Gen. 22.7, 8. This is the (second part of his Prophecy, though he knew nothing how. In a strong confidence of both these he proceedeth steedily to the Action (which is the fourth and last particular) of offering Isaac; wherein observe,

1. Abraham built an Altar upon Mount Moriah (where the Temple was afterwards built, 2 Chron. 3.1.) To sanctify his Sacrifice, Mat. 23.19. So Christ is our Altar that sanctifi •• all our Services, Heb. 13.10.

2. He told his Son then the Command of God, unto which Isaac submitted, Josephus (without a Divine Warrant) relateth the Communication betwixt them.

3. He Bound Isaac, who offered his Hands to the Cords, his Body to the Altar, and his very Throat to the Knife itself, without any resistance, the Sons Will was wrapped up in the Fathers Will, because it appeared to him to be God's Will.

4. He took the Knife to slay his Son, v. 10. Oh what Painter in the World could express the posture of Abraham's outward Countenance under the most powerful yernings of his inward Bowels and Affections over his Dear (yet Dying) Child; surely that Painter which set forth Agamemnons Sacrificing his Daughter Iphigenia for the safety of his Army, would have drawn Abraham (as he did Agamemnon ) with his Face under a Veil, as unable to delineate his inconceivable sorrow, and when the Knife was up, and Abraham just going to Kill his Son, God calls twice for haste [ Abraham, Abraham, &c. v. 11.] This God took in so good a construction, that 'tis said, [he offered him:] Though Isaac was not (indeed) offered, Heb. 11.17. God reckons, as if he had done it, because he was willing and would have done it; every man is so good before God, as he truly desires and endeavors to be: All those have their Names writ in the Book of Life [qui quod possunt, faciunt, etsi quod debent, non faciunt] that do what they can, though they cannot do what they should, saith Bernard: God took it kindly at David's Hands, that it was but in his Heart to Build him a Temple, 1. Kin. 8.17, 18. and Christ took it well from that good Woman, that she did all she could, Mark. 14.8. so gracious is our God as to account that to be done, which man is but about to do, as in Abraham's and David's case: when we cannot do what we ought, we ought to do what we can.

Inferences hence be, 1. All difficulties in Divine Commands ought to be wholly rolled from off ourselves upon our God, as Abraham did here.

2. God will provide himself a Lamb, we may have Fire and Wood, but the Sacrifice we must have from God.

3. God loves to bring his Servants low, and to the last, when the Knife is up, then the Lord comes down, he reserves his Holy Hand for a Dead lift of Deliverance.

4. When we are in the most pinching exigence and cannot tell whither to turn us, then should we believingly say [God will provide] a Pious and Precious Proverb, much to be mused on and made use of, 1 Cor. 10.13. In the Mount God will be seen, and make a way to escape.

5. God will not have Holy Purposes frustrate, and altogether dismissed without Holy Performances, though Isaac was spared, yet Abraham must not go away with dry hands, God Offers a Ram to Abraham, and Abraham offers that Ram to God, Gen. 22.13. &c.

6. How ought all Children to learn Obedience to their Parents in the Example of Isaac 's to His?

7. How ought all the Children of Abraham to learn Obedience to God? As he gave up his Isaac, his Joy and his Laughter to him, so should we resign whatever is Nearest and Dearest to us unto him.

8. Such us are unwilling to Sacrifice their Ram, or Rammish Lusts to God will much less their Isaac, or their Lives and Souls: He that Offers up his Ram, or Lust, his Isaac or Soul, shall not only he spared, but it shall live forever: Faith teacheth this Orthodox Paradox, that the way to keep Isaac is to give up Isaac.

9. Faith is most tried in acting against Nature, especially against corrupt Nature.

10. Faith reconciles the seeming contradictions 'twixt Precepts and Promises, as here, they clashed and crossed as two contraries.

11. God Watches all the motions of Abraham; his lifting up the Knife at last; no less he doth of all the Children of Wickedness, who (he saith) shall not waste anymore as before, 1 Chron. 17.9.

12. Our last Trials may be our hottest; this the hottest Fire of all the Ten Trials that Abraham was Tryed with; he had waited long for this Son, and now he must want him, yea, and that by the worst way imaginable, he (himself) who had waited so long, and plainly longed for him, must now (as if weary of him) with his own Mouth (as it were) worry him: If he did not, sure I am, we (in his case) would have mustered up many strong carnal Arguments against this Act. As,

1. Assuredly the God of Mercy cannot delight in any such Barbarous and Unnatural cruelty; How can the Blood and Murder of Man have in it any acceptable Piety to God?

2. If God will take pleasure in the Murder of a Man for a Sacrifice to him, will not some Stranger serve? Must none but my Son be that Burnt-offering? Cannot my God find out and fix upon some other Man than my Son?

3. If God will single out my Son, and have no other Man, why might not my Son Ishmael serve for a Sacrifice? (if a Stranger will not serve for it) might not he satisfy, and exempt my Son Isaac?

4. If it must be Isaac and not Ishmael, nor any other, may none but Abraham be the Priest to slay this Sacrifice? Can this Inhumane Action be done by no Hands, but by the Hands of his own Father? Must my own Hands destroy the Seed of my own Loins? Is there no way to be faithful to my God, but in being unnatural to my Son, and in making myself a Monster of Parents to all the World?

5. If I (who profess Religion) do such an Unparallell'd Irreligious Act, how shall I hereby give just occasion to the Enemies of the Lord to Blaspheme, to lay Reproach upon Religion, and to Rail against God himself, as if he were not only the Abettor, but also the very Author of such matchless Villany? Oh! how will all the Banks of Blasphemy against both God and Religion be broken down among the Heathen? And how will Men spend their spite and (justly angered) indignities on me, saying, There goes the Barbarous Man that most brutishly Butcher'd his own Son?

6. As I shall never be able (after this Act) to look any Man in the Face, so least of all my own dear Sarah, who will never Affect or Embrace more the Murderer of her Beloved Child whom she bred, brought forth, and brought up in Sorrow (as 1 Chron. 4.9.) yet now was become (not her Jabez or Jazeb, a sorrowful Son, but) her Isaac indeed, a Son of much Joy and Laughter, as the Name signifies: Alas! Whither shall I go, and which way shall I turn me, when all people shall hiss at the very sight of me, and the Wife of my Bosom shall spit in my Face (instead of Entertaining me) for becoming a Butcher to her Dear Son? How may she more justly Ring that loud Peal in my Ears, saying as Zipporah said after to her Husband Moses, [Surely a Bloody Husband thou art to me] twice over, Exod. 4.25, 26. Thus shall I make my Conjugium to become a Conjurgium, my Yoke of Wedlock an unbearable Yoke, when I have made her a most justly peevish, froward and morose Woman, continually scolding with me in all other after-occurrences; and thus my Marriage shall become my (not Merry-age, but) Marr-age, by laying the Foundation (by this Fact) of continual Contentions; Brawling and Brangling will be dropping (scalding hot) upon my Head incessantly, which I can neither cure nor carry patiently, Prov. 19.13. How may the Dog-Letter (r) lead me a Dog-life, and make me wish to live in the corner of the House-top, Prov. 21.9. or (which is worse) in the Wilderness among Ravenous Beasts and Venemous Serpents in greatest danger, and want of all necessary Accommodations, ver. 19.

7. And that which is still worse and nearer, How shall I be able to stand before the checks and chidings of my own Conscience, which I cannot fly from, but must carry it in my Bosom to sting me continually, and in all places and Companies for Murdering so dutiful and gracious a Son: Had Isaac been a foolish Son, which Solomon saith, is the calamity of his Father, Prov. 19.13. I might have been less troubled, though David could never have done with his doleful Ditty, [ Oh Absalom my Son, my Son, would God I had died for thee! ] 2 Sam. 18.33. and 19.4. Notwithstanding his being a Graceless and Rebellious Son, and Died by other Hands, and not by his own; yea, Trussed up 'twixt Heaven and Earth (as unworthy of either) by God's own immediate Hand; but my Isaac was a wise Son which made a glad Father, Prov. 10.1. and 15.20. his Fathers Light, as Abner, and Joy or Laughter, as Abigail signify, yet must I be the Murderer.

8. How can this my Murdering practice be reconciled to God's gracious Promise? How can Isaac Die, and yet Live to be the Father of Nations, and of that Blessed Seed ( Christ Jesus the Redeemer) in whom all the Nations of the Earth were to be blessed? Gen 22.18. Gal. 3.8, 16. How can it be my way to keep Isaac (for these great purposes promised) thus wickedly to kill him? Such and many more (with the aforesaid) might have been the carnal Reasonings of Abraham 's Heart against his Obedience to this grievous command of God; but through the strength of his Faith, Fear and Love to God; he doth not dispute, but dispatch, he doth not argue, but obey the command: God knew he spoke (in that command) to a faithful Abraham, and Abraham knew he dealt with a most Holy God, who was too kind to do him any harm, and too just to do him any wrong; therefore doth he Act his part, and leaves God's part to himself to order and issue all according to his own Wisdom, Power and Goodness; he obeys the command, and leaves the Success of his Obedience to the great God, who out of his Sovereignty ( giving no account of any of his matters to Man, Job 33.13.) had given our that command; thus Abraham is said to Offer up Isaac, Heb. 11.17. insomuch as he did Offer him up purposely, though he did it not actually.

Inferences hence be, 1. As Abraham did, so every Child of Abraham ought to Evidence their Fear and Love to God, Gen. 22.12. Now I know, &c. not as if God were ignorant at any time of anything, for he is Omniscient, God knew Abraham 's Fear of Love, ( Hosea 3.5.) before, but now he made Experience of it, when Abraham testified his Faith by his Obedience, and declared it openly to all the World: Oh that we could give such real Evidences of our Love to Christ as Abraham did here, and as Peter did, Mat. 14.28, 29. in adventuring to walk upon a boisterous Sea, &c. Alas we murmur to wet our Feet, where he and many Martyrs waded deep in the Salt Waters of Affliction.

2. Our best Evidence hereof is to Offer up our Isaac to God, our Herodias, our Delilah, whatever is our Joy and Laughter, not warranted by the Word, as the Ambitious Mind, its Honor; the Voluptuous, its Pleasure; the Covetous, its Treasure; and the Envious, its Revenge, &c. Alas! the Spirit (naturally) in us, lusteth to Envy, Jam. 4.5. and will be as forward in Returning, as Persecutors are in Offering Evil: Revenge is said to be sweet, 1 Sam. 24.19. We should Offer up this Isaac, and not avenge ourselves, Rom. 12.19. but rather keep the Kings peace, and so give place unto wrath, that is, to the wrath of God (into which Mans wrath must be melted) which is ready to seize upon our Adversaries, if we do not by an over-hasty Revenge prevent it, Psal. 94.12. Luke 18.7, 8. I say unto you (saith Christ ) that ye resist not evil, Mat. 5.39. for in some cases to resist, is to be overcome, saith Paul, Rom. 12.21. There be three Scripture Phrases that teach us our Duty.

• 1. Be still, Psal. 46.10.
• 2. Stand still, Exod. 14.13.
• 3. Sit still, Isa. 30.7.

'It is a thousand times better ( Aristotle could say) to suffer an hundred injuries, than to offer one: Commit all in a way of well doing to a faithful Creator, 1 Pet. 4.19.

3. We must place our Confidence in God's Providence. In the Mount the Lord will provide a Ram to save his Isaac, Gen. 22.14. Issues of Death belong to the Lord only, Psal. 68.20. He knows how to deliver his, 1 Pet. 3.12. and 2 Pet. 2.9. 'Twas Peter 's own Experience, Acts 12.10, &c. Our Times are in his Hands, Psal. 31.15. and none can take us out of Christ's Hands, John 10.28. We have had our places named [Jehovah Jireth] to perpetuate the Memory of God's Mercy.

4. Hence learn we to bear the loss of Children with patience and silence, as Abraham here, and Aaron, Levite. 10.3. No Parent ever gave up a Son to God with so much patience, and under such sad Circumstances as Abraham did, unless it were God himself giving his Beloved Son to his Justice for Mans Redemption; and when God thought not his Holy Child Jesus too good for us, why should we think any Child of ours too good for God.

5. God Accepted Abraham 's Will for the Deed, so he will do ours, 2 Cor. 8.12. preferring the willingness of the Will before the worthiness of the Work. Small Service may have great Acceptance, if much will, though not much weight be found therein.