to commend him to others as the Lord doth his tried seruants will appose a petite that learneth his A B C in Greeke or in Hebrew But trials are proportioned to mens strength the strongest faith hath the greatest trials the weakest faith hath the least trials and where are no trials it is a signe of no faith Now that Abrahams triall was exceeding great it may euidently appeare by those two things whereby the greatnes of trials is to be esteemed to wit the deerenes of that which he was to forgo and the hardnes of that hee was to vndergoe The summe of both is that hee was to sacrifice Isaac The deerenes of that which he was to forgoe is of purpose amplified by the Lord himselfe to increase the triall in foure degrees plainly distinguished in the originall text Take now saith he eth bincha thy sonne eth iehidcha thy only sonne asher ahabta whom thou louest eth ijtscak euen Isaac and offer him for a burnt sacrifice Take thy sonne thine only sonne whom thou louest euen Isaac Alas what needed all these words had it not bin sufficient to breake his heart to haue said take thy sonne and offer him but he must be put in minde that he was his onely sonne whom he loued euen Isaac his ioy But the Lord hauing giuen him strength to beare laieth loade vpon him and by euery word which is added he addeth to the weight For a father to lose his son especially by death that violent death it is a greater grief thē any man can conceiue that is not a father such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or naturall loue God hath implanted in parents who therefore desire to die before their children and exceedingly grieue if they suruiue them but especially in godly parents and heroicall natures wherein these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are most effectuall but most especially in Abraham in whom this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did excell who as he had long wanted so did he most earnestly desire and highly esteeme of a sonne in so much that without him he little esteemed of all outward blessings besides For whereas God had by his promise Gen. 15.1.2 encouraged him Feare not Abraham I am thy buckler and thine exceeding great reward O Lord God saith he what wilt thou giue me seeing I goe childlesse And therefore to lose him whom he so greatly desired and highly esteemed must needs in all likelihood be an exceeding great griefe vnto him How did Dauid lament the death of Absalom his rebellious sonne when he wept and said O my sonne Absalom my sonne my sonne Absalom would God I had died for thee O Absalom my sonne my sonne 2. Sam. 18.33 How did Iacob mourne for the supposed death of Ioseph Genesis 37.34.35 hee rent his clothes and put sackcloth about his loynes and sorrowed for a long season and when all his sonnes and daughters rose vp to comfort him he would not be comforted but said Surely I will go down into the graue to my sonne mourning And how againe was he reuiued when hee vnderstood that Ioseph was not dead Gen. 45.28 where it is noted that the spirit of Iacob reuiued And Israel said I haue enough Ioseph my sonne is yet aliue And yet Iacob and Dauid had many other sons whose presence might comfort them in the absence of any one that they missed But Abraham was to forgoe his onely sonne which is the second degree to increase his griefe For of many to haue offered any one to God as it were the first fruites of his children as Philo speaketh it had been a lesse matter but hauing but one and no hope of more by Sara his onely wife to giue him was to forgoe all and with him all hope of posteritie which might haue pierced his heart with vnspeakeable griefe Therefore the Scriptures when they would signifie the greatest sorrow that may be they vse to compare it to the sorrowing of a father for his onely sonne Amos 8.10 Zach. 12.10 And as this might haue caused great griefe so it required great loue not onely to forgoe but willingly to forgoe his onely sonne For this was a figure of Gods loue to vs which in the Scriptures is worthily noted to be exceeding great because he hath giuen his onely begotten sonne for vs Ioh. 3.16 Rom. 8.32 1. Ioh. 4.9.10 But both his loue of God and cause of griefe for his sonne may greatly be amplified if you consider in what respects he is called his onely son For in this word as Caluin speaketh there was repetitus ictus a doubled and trebled stroake which might haue wounded his heart For he is called the only sonne first in respect of Sarai who in regard of him was called Sarah with promise that she should be a mother of Kings and of nations as Abram also by the addition of the same letter he was called Abraham to signifie that hee should be a father of many nations Gen. 17.5.15 and to put him in minde of this promise which is crossed by the commandement vers 2. the Lord calleth him by his name Abraham vers 1. Secondly he is called his onely sonne simply after the sending away of Ismael whereunto the Lord in these words seemeth to haue relation to gall his minde with the memorie of his putting away of Ismael whom also he dearely loued As though he would signifie vnto him that he was not contented to haue caused him to put away Ismael the sonne of the bondwoman whom also he loued leauing vnto him Isaac alone but he will haue him forgoe Isaac too the only child which he had or could looke to haue by Sarah in respect of whose seede notwithstanding both he and she were promised to be the parents of nations and Kings But although Abraham loued Ismael deerely yet he loued him but a little in comparison of Isaac and therefore that is added in the third place whom thou louest Indeede if hee had been a sonne whom either he had not loued or loued but with an ordinary loue the trial had been the easier but now the Lord tried him in that which was neerest and dearest vnto him for Abraham as Iosephus speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loued Isaac with more then an ordinary loue first because he was the child of his old age for as Philo saith parents exceedingly loue those which are late borne and this is noted to haue been the cause of Iacob his extraordinary loue towards Ioseph Gen. 37. vers 3. The reason is saith Philo either because they haue long desired them or because they looke for no more this therefore much increaseth the triall in that as Augustine noteth Iubetur filium victimare solatiū paternae senectutis vnicū pignus posteritatis qui quanto serior tanto dulcior He is commaunded to sacrifice his Sonne the solace of his Fathers old age and the onely pledge of posteritie who the later he was borne the sweeter he was to his parents Secondly because
Hardest to kill him with his owne hands and that as a burnt sacrifice Allegeance to God viz. his Obedience with which how could it stād to do an act so Vnlawfull Vnnaturall Dishonorable to God Scandalous to man Faith for how could he beleeue in the promises concerning Isaacs seede and yet himselfe kill him and consume him to ashes before he had any seede Abraham approuing his Obedience which was 1. Absolute simple 2. Resolute serious 3. Speedy and ready 4. Not headie or for a brunt but discreet temperate constant and couragious Faith being assured that although Isaac were consumed to ashes yet the promise of God concerning Isaac should be fulfilled Application in respect of Gods prouing Abraham that he vseth to try men and that diuersly but his trials may be distinguished by the Obiects that is the things wherein we are tried and thus trials are of the Right hand by temporall benefites Offered Conferred Left hand by crosses Temporall Spirituall Subiects that is the men who are tried viz. Hypocrites Sound Christians Abrahams approuing himselfe that if we would be esteemed his children as all the faithfull are wee must imitate both his Obedience and to that end we must as he did Deny our selues Thinke nothing too deere for God Resolue beforehād to do what soeuer God shall commaund Faith in Beleeuing the promises of God Working by loue ABRAHAMS TRIALL 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 22.1 to the 13. 1 After these things it came to passe that God himselfe tempted Abraham and said vnto him Abraham who answered Here am I. 2 And he said Take now thy sonne thine only sonne whom thou louest euen Isaac and go thy waies vnto the land of Moriah and offer him vp there for a whole burnt offring vpon one of the mountaines which I will tell thee 3 Then Abraham rose vp earely in the same morning and sadled his asse and tooke two of his seruants with him and Isaac his sonne and cloue wood for the burnt offring and rose vp and went to the place which God had told him 4 The third day Abraham lift vp his eyes and saw the place a farre off 5 And Abraham said to his seruants Stay here with the asse for I and this youth will goe yonder and worship and come again vnto you 6 Then Abraham tooke the wood for the burnt offring and laid it vpon Isaac his sonne and he tooke the sire in his hand and the knife and they both went together 7 And Isaac spake to his father said My father And he answered Here am I my sonne And he said Behold the fire and the wood but where is the lambe for the burnt offring 8 Then Abraham answered God will prouide him a lambe for a burnt offring my sonne and so they two went together 9 And whē they came to the place which God had told him Abraham builded an altar there and couched the wood and bound Isaac his sonne and laid him on the altar vpon the wood 10 And Abraham stretching forth his hand tooke the knife to kill his sonne 11 But the Angell of the Lord called vnto him from heauen saying Abraham Abraham And he answered Here am I. 12 Then he said Lay not thine hand vpon the young man neither doe any thing to him for now I know thou fearest God seeing for my sake thou hast not spared thine only sonne IN this chapter the Holie ghost hath recorded the memorable historie of Abrahams temptation by God himself concerning the immolation of Isaac pretended by God and intended by Abraham vnto the 11. verse and the euents thereupon ensuing in the rest of the chapter The storie of the temptation consisteth on two parts the proposition in the first words containing both the argument of the storie and the scope and purpose of God in this busines viz. that God tempted Abraham and the narration in the rest of the words vnto the 11. verse Wherein is declared both the action of God tempting and the behauiour of Abraham when he was tempted In the proposition the Holie ghost giueth vs and all that shall reade or heare this storie an item or watch-word that howsoeuer Abraham was to vnderstand the commaundement following concerning the killing and sacrificing of his owne sonne as a serious precept the omission whereof had been sinne vnto him and an honouring of his sonne more then God yet notwithstanding the Lord bad him offer his sonne not because he would haue Isaac sacrificed but Abrahams faith and obedience tried Which also appeareth by the euent vers 11.12 where the Lord who is not chaunged by a contrarie commandement signifieth that hee did inquire as Ambrose saith his affection and not require the fact and as another he did approoue in the intent and desire which he disprooued in the performance Now this warning that God did but tempt Abraham was necessarily to be giuen lest men vnderstanding the commandement following as a serious precept which God would haue fulfilled might imagine that God is pleased with sacrificing of men or might iustly ground their diuellish practise of sacrificing their children vpon this commandement of God This admonition therefore teacheth vs to vnderstand the commaundement following as the question which our Sauiour propounded to Philip concerning the feeding of fiue thousand men Ioh. 6.5 6. Whence shall we buy bread that all these may eate this he said tempting him for himselfe knew what he was purposed to doe So in this place God saith to Abraham Goe offer thy sonne to me for a burnt sacrifice This he said tempting him for himself knew what he was purposed to doe viz. to trie and by trial to manifest Abrahams faith and obedience and to propound the same to all ages following as a most worthie patterne to be followed But whereas it is said that God tempted Abraham for so the words are haelohim nissah and the Apostle speaking of this matter Hebr. 11.17 By faith saith he Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he was tempted offered Isaac diuers questions may not vnprofitablie be moued and first whether God tempteth any man or not For Iames saith chap. 1.13 that God tempteth no man and therefore that no man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he is tempted may say that he is tempted of God And yet Moses here saith that he tempted and as the seuentie Interpreters read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accordingly the Apostle Hebr. 11.17 meaneth that Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whē he was tempted was tempted of God I answere by distinction that temptations are either prouocations to euill or probations and trials Of temptations as they are prouocations to euill God is not the author neither doth he tempt any vnto sinne as Iames saith but the diuell as the principall who is therfore called the tempter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world and the flesh as his seruitours For from the flesh that is our owne corruption arise euill and noysome concupiscences which fight against
he was the sonne of the freewoman and therefore not onely his legitimate sonne but that sonne with whom and whose seede the Lord had promised to establish his euerlasting couenant Gen. 17. vers 19. Thirdly because he was much desired long expected and after many delaies which increase the desire Pro. 13 5.1◠and by many earnest prayers at the length obtained Fourthly because he was giuen him of God by miracle aboue the course of nature as a pledge of Gods loue to him Fiftly because he was a vertuous gracious and obedient son which appeared in the voluntarie submitting himselfe to God and his father euen vnto death as being therin a type of Christ. And lastly which I touched before because he was his onely childe For loue diuided among many is not so feruent And yet these three degrees to forgoe his sonne his only sonne whom he loued are nothing to the last For it was Isaac that he was to lose Isaac the ioy of his hart Isaac the pledge of Gods loue the reward of his faith the earnest of his saluation of whom it was said in Isaac shall thy seede be called in whose death the promise not onely of posteritie but also of the Messias who was to come of him might seeme to be repealed and brought to nothing And therfore with him the Church who was to come of him might seeme to dye and in his losse concurred in all apparance the losse of saluation both to himselfe and to all the heires of promise For no saluation but by Christ who according to the promise of God was to come of Isaac In the former degrees Abraham was to contend with nature and with naturall affection which I confesse is hard to doe but in this he was to contend with grace and to oppose himselfe to the word and promise of God Why to bid him offer Isaac was as much in apparance as to bid him rend in peeces Gods couenant to renounce all assurance of Gods loue to destroy the Church as it were in the shell and to cut off all hope of saluation by Christ. And thus haue wee considered the deerenes of the person whom Abraham was willingly to forgoe now we are to consider the hardnesse of the action which he was to performe which indeed appeareth to haue been very hard in respect both of his affection to his son and of his allegiance vnto God And in both respects the hardnesse may bee shewed both by the substance of the worke it selfe and the circumstances thereunto belonging The work as you haue heard was that he should offer vp his sonne vnto God for a burnt sacrifice The circumstance is twofold of time and place The time both when this commaundement was giuen and when it was to bee perfourmed It was giuen saith the holie Ghost in the first words of the chapter After these things which haue relation to the matters cōtained in the last chapter although not to the last words of the chapter That is after the Lord had commanded Abraham to put away Ismael and had giuen him many notable promises in Isaac concerning the multiplying of his seed which should inherit the land of promise and the blessing of all nations in the promised seede and for a pledge of his loue had giuen him many temporal blessings insomuch that Kings were desirous to enter into league with him So that now Abraham after Ismael was gone rested wholy vpon Isaac and as himselfe liued in great prosperitie and fauour of God so he took this to be his greatest felicitie that hee was to leaue Isaac behinde him the heire of his happines and the inheritour of the fauour and promises of God insomuch that now Isaac being growne to mans estate for now hee was as Iosephus saith 25. yeares old as others 33. as the Seder Olam 37 he began to bethinke him of prouiding a wife for him that the promise concerning his seede might be performed as may be gathered by the last euent mentioned in this chapter wherby the Lord to gratifie his desire gaue him hope of a wife out of his owne kinred after these things I say when Abraham was in the height of his prosperitie and in the toppe of his felicitie resting wholy vpon Isaac and liuing in certain expectation of the accomplishment of the promises made in him euen then the Lord propoundeth vnto him this commaundement which might crosse all these promises cut off his happines and ouerthrow all his expectation This circumstance doth greatly increase the triall which had been farre easier if this commaundement had been giuen before the eiecting of Ismael with whom alone Abraham could haue been contented as may be gathered out of Genesis 17.18 before hee had receiued such promises or conceiued such hope of the performance thereof in Isaac or had tasted so plentifully of Gods blessings which now he hoped to leaue to Isaac as the inheritour of his happines and of Gods fauour for the more a man hath to leaue to his child the more he is grieued if he lose his only child As touching the time when this commandement was to be performed he must take him presently without further respite for so hee saith Take now vers 2. but he must offer him three daies after vers 4. that is although this work was most hard in mans iudgment most vnreasonable and in shew most cruell and barbarous yet he must deny himselfe and his owne reason and without further consultation not onely resolue to doe it but also addresse himselfe to this worke But hauing once resolued and being entred into the action hee should not offer him vntill the third day He might haue bidden him presently to dispatch to ridde him of this care and griefe or if he would needes haue him goe into the countrey of Moriah because there was the place which after he would chuse for his worship and seruice 2. Chron. 3.1 where also our Sauiour offred himselfe vpon the crosse of which sacrifice this immolation of Isaac was a type yet he might haue concealed it from him as Abraham in his fatherly care concealed it from Isaac vntill he came to the place because hee would not macerate his sonne with a tedious expectation of death The which circumstance also doth adde great weight to the triall especially if you consider the manifold exceptions which his own knowledge set on work by his affection could obiect and the cunning obiectiōs which Satan would suggest and those diuerse occurrents which might happē in the meane space especially the continuall companie of Isaac whom he could not behold without great remorse his sweete conuersation and amiable speeches which might make him relent So that by this delay Abrahams faith and constancie was strongly assaulted and his heart being resolute was macerated with the expectation of this dreadfull sacrifice It is truly said Acerbissima est mora quae trahit paenam And many times the long expectation of death is worse then death it selfe