Abraham's Faith

_Verse 17._By faith Abraham offered up Isaac, when he was tempted; and he that had received the promises, offered his only begotten son. _18._To whom it was said, in Isaac shall your seed be called. _19._For, he considered that God was able to raise him up, even from the dead: from whence he received him also, after a sort.

In the former verses, we heard the faith of Abraham, Isaac, and Jacob, commended jointly together. Now the Holy Ghost returns to the commendation of their faith severally. And first, he begins with Abraham's faith; whereof, he had formerly propounded two works, or actions: 1 His going out of his own country. 2 His abode in a strange land. Now, here follows the third, which is the most notable work of all, wherein his faith shines most gloriously; and his example herein is unmatchable. The particular points herein, are these: 1 The work of his faith is plainly laid down, in his offering up of Isaac. 2 The same work of faith is notably commended, by three special arguments; to wit, 1 by three great impediments that might have hindered this work of faith; as we shall see in their place, verses 17, 18. 2 by his victory over these impediments, verse 19. 3 by the issue of this temptation, and his work of faith therein, in the end of the 19th verse.

For the first. The fact of Abraham's faith here commended, is this; That he offered up Isaac his son. It may first of all be demanded, How Abraham could offer up his son by faith, considering it is against the law of nature, and the law of God, for a man to kill his own son; which Abraham must do, if he did offer him up in sacrifice unto God. For answer hereunto, we need go no further than the Story, Genesis 22 where we may see, he had a ground for his faith: for, though the general commandment be, You shall not kill, yet he had a special commandment, Abraham kill your son: and by virtue of that, he did it; and did it in and by faith. But if that be so, then thereupon rises another and a greater doubt: namely, How can these two commandments stand together, one being contrary to the other? Answer. Here a special point is to be observed; namely, that whenever two commandments are so joined, that a man cannot practice both, but doing the one, the other is broken; then one of them, must give place to the other: For, however all God's commandments bind the conscience; yet some bind it more, some less; because some are greater, and some lesser than others. Whence, this rule may be set down, that when two Commandments of God cross one another, so as a man obeying one, breaks another; then a man must prefer the greater. As for example, this is God's Commandment Honor God, commanded in the first table. Again, the 5th Commandment says, Honor Parents and Magistrates. Now, if parents or magistrates command any thing, the doing whereof would dishonor God, being contrary to the first table; then the 5th Commandment gives place unto the first: and a man must rather disobey magistrates and parents, than dishonor God: for, the main duties of the first table, take place before the main duties of the second. And therefore Christ says, If any man come to me, and hate not his father and mother, wife and children, brethren and sisters, yea and his own life also, he cannot be my disciple; meaning, that if father or mother, wife or children would draw us from God, we must hate them rather than disobey God. Again, a commandment ceremonial, and a commandment of love and mercy concur together, and it so falls out, that they should be both kept, and cannot: in this case therefore the ceremonial Law of the first table, must give place to the Law of Charity and Love in the second table; Because the ceremonies are the inferior duties of the first, but charity and mercy the principal duties of the second table: for example, the Lord enjoins us in the fourth commandment to rest on the Sabbath day. Now it falls out that my neighbor's house is on fire upon the Sabbath day: whether then may I labor with my neighbor that day to save his house? Answer. I may; for the strict observation of rest on the Sabbath day is a ceremony: but the quenching of fire in my neighbor's house, is a work of mercy, and a main duty of the second table, and therefore must take place before a ceremonial duty of the first table.

Thirdly, God has given us ten commandments, containing all ordinary duties both of piety and of mercy: yet if God give us a particular and special commandment contrary to any of the ten; that must stand, and the ordinary commandments must give place and yield unto it: as for example; the second commandment forbids any man to make any graven Image; yet Moses by a special commandment, made a brazen serpent in the wilderness to be a figure of Christ. So the sixth commandment, You shall not kill, is an ordinary commandment, and binds the conscience of every man to obey the same; yet God comes with a special commandment to Abraham, and says, Abraham, kill your son; and therefore the ordinary commandment of the second table gives place for the time. And so go all the commandments, you shall do thus and thus, unless God command otherwise: for God is an absolute Lord, and so above his own Laws, he is not bound unto them, but may dispense with them, and with us for the keeping of them, at his will and pleasure. And thus was Abraham warranted to sacrifice his Son; namely, by virtue of a special, and personal commandment to himself alone.

But if Abraham had not had this particular commandment, the sacrificing of Isaac had been unlawful and abominable; for, the killing of a man is a heinous sin: much more is the killing of a man's own son without a special commandment; for that is against nature: and therefore the Lord by Jeremiah does severely condemn the Jews for burning their sons and daughters in sacrifice, Jeremiah 7:31, without any warrant from him; though it may be they would pretend their imitation of Abraham in the sacrificing of Isaac: yea, and to show his detestation of that fact, he changes the name of the place, calling it the valley of slaughter, verse 32, and in the New Testament it is used to signify hell, Matthew 5:29-30. And because this sin is so odious, it is rather to be thought, that Jephthah did not kill his daughter in sacrifice to the Lord (as some think he did) especially being a man commended for his faith by the Holy Ghost: but hereof we shall speak when we come to his example, verse 32.

Thus we see Abraham had ground for this fact to do it by faith, even God's special command. But here it will be said, that Abraham did not offer up his son indeed: for though he had bound him, and laid him on the Altar, yet when he lifted up the knife to have killed him, the Angel stayed his hand, and suffered him not, Genesis 22:11-12. How then can it be true which is here said, that he offered him up? For the writer of a Story must make true reports; but it seems the writer hereof is deceived in the very principal point, affirming Isaac was offered, when in truth he was not. Answer. God is the Author and inditer of this Story, and in God's sight and estimation he was offered, though not in the world's: and therefore it is so said, in regard of God's acceptance; because Abraham's purpose was to have done it; and if he had not been stayed, he had done it.

Where we note a point of special comfort, to wit; that God in his children and servants, does accept the will for the deed: so Saint Paul says, 2 Corinthians 8:12: If there is a willing mind, it is accepted according to that a man has, and not according to that he has not: speaking of their relieving of the poor he tells them, that GOD regards not so much a man's work, as the heart wherewith he does the work. And therefore the poor widow in the Gospel, Luke 21:3 is said by our Savior Christ, to have cast more into the treasury (though it were but two mites) than many rich men that cast in great abundance: more in heart, not in substance.

This serves to stay the heart of many a man that is found bruised in conscience; for, seeing his weak obedience, and the greatness of his sins past, he begins to call his election into question: now what must a man do in this case? Answer. Surely he must go on forward in obedience, and endeavor himself to continue therein: and then though he fail many times through infirmity, yet for his endeavor GOD will accept of him, and be pleased with the same.

This doctrine is very comfortable to a distressed conscience; but yet it must not make any man bold to sin: for many abuse this Doctrine, and say, that though they live in sin, yet God will accept of them, for they love GOD in their heart. But they deceive themselves: for, this merciful dealing of God in accepting the will for the deed, is only towards those that endeavor themselves sincerely to leave their sins, to believe in God, and to walk in obedience: but such as flatter themselves, lying in their sins, God will not be merciful unto them, Deuteronomy 29:19-20.

Here further it may well be demanded; How Abraham could take Isaac and bind him, and lay him on the altar to have offered him: for, though the common opinion be, that he was but 13 years old, yet the more received opinion of the best Writers is, that Isaac was 25 or 27 years old. How then could Abraham being an old man of more than 120 years, be able to bind Isaac being a young and lusty man, and lay him on the altar to kill him? For though Abraham had a commandment to kill Isaac, yet we find not that God commanded Isaac to suffer himself to be killed; now Nature moves every one to seek to save his own life, and to resist such as would kill us. How then was Isaac brought to yield thus far to his Father?

For answer hereunto, we are to know, that Abraham was no ordinary man, but a Prophet, and that an excellent and extraordinary Prophet: So God himself testifies of him to Abimelech; He is a Prophet, and he shall pray for you: yea, he was esteemed and reverenced as a Prophet, and an honorable man, even of the heathen. The Hittites tell him: You are a Prince of God amongst us. Genesis 23:6.

Now being a man of so high place, and so great regard even in the world; doubtless he was of much more authority in his own house. It is therefore very likely that he tells Isaac his son, that he had a special commandment from GOD, to kill him in sacrifice. Now Isaac being an holy man, and well brought up, hearing this is contented to be sacrificed, and obeys his Father herein.

This I speak not as certain, but as most probable; and it is the judgment of best learned, who have had good experience in the Scripture.

This circumstance well observed, serves greatly for the commendation of them both: of Abraham the Father that had so religiously brought up his only Son; that was most dear unto him, that he would not resist the will of GOD revealed unto him, though it cost him his life. Oh that Parents would follow Abraham, in so doing to their children; then would it go well with the Church of GOD. Again, Isaac's behavior is here admirable, that he would not resist his weak and aged Father, but suffers him to bind him, and to lay him on the Altar; yielding himself unto death, when his Father told him, My son, GOD will have it so.

This example must be a pattern of obedience, not only for children towards their parents; but for us all towards God's ministers, when they shall tell us, what God would have us do: we must submit ourselves, and yield, though it turn to our bodily pain and grief; for Isaac yields, though it were to the loss of his life. But alas, who will follow Isaac? For, let the minister speak against our carnal pleasure, and unlawful gain; let him cross our humor, and affections, then we refuse to hear, and will not obey. Nay, if the minister of God, as the Lord's priest, come with the sacrificing knife of God's word, to the throat of our sin, to kill the same in us, that so we may be pure and acceptable sacrifices unto God; do we not resist him, and say in our hearts, We will none of this doctrine? Or, if he like a Prophet of God, come and offer to bind our consciences, with the cords of obedience, and to lay our affections on the altar of the Law; then we resist, and are either too young, or too old; too rich, or too learned; or too great, to be taught, and bound to obedience. But let us know, that if we will be true Isaacs, even the sons of faith and obedience, and the true heirs of Abraham's faith (as we would bear the world in hand) then as he did submit himself to be bound of his father; so must we yield ourselves to the ministers of God, to be bound by his word: and suffer the same word to be in us, the two edged sword of the spirit, to cut down sin and corruption in us, and to make us new creatures; that so both in body and soul, we may become pure and acceptable sacrifices unto our God. Thus much of the fact itself, wherein Abraham's faith is set forth.

Now follow the Arguments, or reasons, whereby the same work of faith is commended unto us. The first Argument is taken from the great impediments which might hinder his faith; and they are in number three: First, that he was brought to this work, not by ordinary command, but by an extraordinary course in temptation; Being tempted. Secondly, that he was to offer his own child; yea, his only begotten son. Thirdly, that he who had received the promises, must offer him, and kill him, in whom the promise was made.

For the first impediment. In the ordinary translation, it is read thus, When he was tried: But that is not so fit, being rather an exposition of the meaning, than a translation of the word. For, the very word signifies, to be tempted; and the meaning is, when he was tried. I would therefore rather read it thus; when he was tempted: or, being tempted, as the word signifies.

In the handling hereof, first we will entreat of the nature of this temptation, and then come to the circumstances belonging to the same.

Temptation (as it is here used, may be thus described) It is an action of God, whereby he proves, and makes experience of the loyalty and obedience of his servants. First (I say) it is an action of God: This is plain by the testimony of Moses in Genesis, Genesis 22:1, where (if we read the history) we shall find that God did prove Abraham. Objection. But against this it may be objected, that Saint James says, James 1:13, God tempteth no man: and therefore no temptation is the action of God? Answer. That place in James is thus to be understood; God tempteth no man: that is, God does not stir up, or move any man's heart to sin. Yet further it will be said, That temptation is an action of Satan; for so in the Gospel we may read (Matthew 4:3,) that he is called the tempter? Answer. Some temptations are the actions of God, and some the actions of Satan: God tempts, and Satan tempts; but there is great difference in their temptations: first, in the manner; for, Satan tempts a man to sin against the will of God, and to do some evil: God tempts a man to do something, which shall be only against his own affections, or his reason. Secondly, God tempts for the good of his servants: but Satan tempts for the destruction both of their bodies and souls.

Again I say, Whereby he makes trial, etc. Here some will say, God knows every man's heart, and what is in them, and what they will do, long before; and therefore he needs not to make trial of any man? Answer. God makes trial of his servants, not because he is ignorant of that which is in their heart; for, he understands their thoughts long before: but because he will have their obedience made known; partly to themselves, and partly to the world: so that he makes trial of his servants, not for himself, but for our sakes.

Now further, God tempts men three ways: first, by Judgments, and Calamities in this world: so the Lord says to the Israelites, Deuteronomy 8:2, Thou shalt remember all the way which the Lord thy God led thee this forty years in the wilderness for to humble thee, for to prove and to know what is in thy heart. That journey might have been gone in forty days, but God did lead them in it forty years; to prove and try by this unwonted calamity, whether they would obey him, or not. So likewise God suffered false prophets, and Dreamers of dreams, to come among the people; for this end, To prove them, and to know whether they loved the Lord their God, with all their heart, and with all their soul, Deuteronomy 13:3. Now this first kind of temptations, by outward Judgments, is most grievous; when the Lord lays his own hand upon his servants so heavily, as they shall think themselves to be quite forsaken. In this temptation was David as we may read at large: Psalm the 6: and Psalm 38: and Job being afflicted not only outwardly in body, but inwardly in mind, cries out, that the arrows of the Almighty were in him; Job 6:4, and through the whole chapter he bewails his grievous estate by reason of this temptation.

Secondly, God tempts his servants by withdrawing his graces from them, and by forsaking them in part; and this kind of temptation is as grievous as the former: herewith was good King Hezekiah tempted; for as we may read, God left him to a sin of vain glory, and the end was to try him and to prove all that was in his heart. 2 Chronicles 32:31.

Thirdly, God tempts his servants by giving unto them some strange and extraordinary commandment; As in the Gospel, when the young man came to our Savior Christ, and asked him, what good thing he might do to have eternal life? Matthew 19:16, Christ bids him go and sell all that he had and give to the poor. This commandment had this use, to be a commandment of trial unto the young man, whereby God would prove what was in his heart, that the same might be manifest both to himself and unto others. And under this kind, we must comprehend this temptation of Abraham: for, when God said, Abraham, offer up thy son in sacrifice; it was not a commandment requiring actual obedience (for God meant not that Abraham should kill his son) but only of trial, to see what he would do. And these are God's temptations, whereby he proves his servants.

Yet further the temptations of God whereby he tempts his children, have two ends: 1. they serve to disclose and make evident the graces of God, that be hidden in the hearts of his servants: so Saint James says, My brethren count it exceeding great joy when ye fall into divers temptations; James 1:2. The reason follows; Knowing that the trial of your faith bringeth forth patience, verse 3.

Where we see this end of temptation set down, To manifest the gift of patience wrought in the heart. And Saint Peter says to the Church of God, That they were in heaviness through manifold temptations, that the trial of their faith being much more precious than gold that perisheth (though it be tried with fire) might be found unto their praise, and honor and glory, at the appearing of the Lord Jesus: 1 Peter 1:6-7: Where temptations have this use, to make manifest the soundness of men's faith in God, as the fire does prove the gold to be good and precious. So in this place, The temptation of Abraham serves for this end, to make manifest his notable faith and obedience unto God, with a reverent fear of his Majesty, as the Lord himself testifies, saying; Now I know that thou fearest God, seeing for my sake thou hast not spared thine only son. Genesis 22:12. Meaning this: Now I have made thy faith, and love, and fear of me so manifest, that all the world may see it and speak of it.

Secondly, God's temptations serve to manifest hidden sins and corruptions, partly to a man's own self, and partly to the world. And for this end God tempted Hezekiah. For, being recovered of his sickness, after that the King of Ashur his great enemy was vanquished, especially when the Ambassadors of the King of Babel came to inquire of the wonders which were done in the Land; God left him that he might see his sins, and the corruptions of his nature, as pride and vain-glory, wherewith he was puffed up at the coming of the Ambassadors to him. And thus he who little thought, that pride and vain-glory could have taken such hold on him, perceiving how his heart was lifted up in him, was doubtless much humbled at the sight of this his so great corruption; for when the Prophet came unto him, he submitted himself to the word of reproof, Isaiah 39:8.

First, whereas Abraham the servant of God was tempted, that is, was proved and tried by God himself; Here we are taught, that if we persuade ourselves to be the servants of God, as Abraham was, then we must look to have temptations, at God's own hand; for his example is a pattern for us: and therefore in him we must see that which we must look to have; for, it could not be needful for Abraham, but it may be also needful to us. In regard whereof, Saint Peter counts it as a thing necessary, that men should fall into sundry temptations, that the trial of their faith might be unto their praise. So, that in this life we must look for trial: and the more glorious our faith is, and the more like to our father Abraham's, the more trials shall we undergo.

Again, seeing we must be tried, therefore every one of us must labor for soundness of grace in our hearts; as of faith, repentance, hope, and of the love of God (though they be but little in measure) for, we must come to trial, and it must appear, whether we be hot or cold. Now, if we have not soundness of grace in us, in the time of trial, then look, as dross consumes in the fire, when as gold comes out more clear; so shall hypocrisy, formality, and all temporizing profession, come to nothing, in the midst of temptation; when sound grace, and a good conscience, shall pass through, and shine more pure and perfect after, than before.

Thirdly, considering we are to look for trials and temptations from God; therefore we must be careful to remember, and practice that counsel of Christ to his Disciples, before his passion: Watch and pray, that ye enter not into temptation, Matthew 26:41. And because they were careless in practicing this duty, therefore they fell into temptation: especially Peter fell most grievously, by denying his master. We must persuade ourselves, that the same commandment is given to us; for, God will prove us by temptations, to make manifest the corruptions that be in our hearts: we therefore considering our own estate, must pray for God's assisting and strengthening grace, that when temptations shall come, we may be found sound and steadfast in the trial.

Thus much of the nature of Abraham's temptation: now follow the circumstances to be considered therein: And first, of the time, when Abraham was tempted. Hereof we may read, Genesis 22:1: After these things, says Moses, God did prove Abraham. The words will admit a double reference. But this I take to be most proper and fit for that place, to wit; that after God had made most excellent promises unto Abraham, and given him most wonderful blessings and privileges, then he tempted him.

Hence, we learn this notable lesson: That those people in God's Church, which receive from God more graces than others, must look for more temptations. This we shall see to be true in Christ Jesus the head of the Church: for, when he was Baptized, and had received the holy Ghost, Matthew 3, in the form of a Dove, and had this voice of GOD the Father pronounced upon him, that he was his well-beloved son in whom he was well pleased; then presently follows this, that he was led into the wilderness to be tempted of the devil: Matthew 4:1. Luke 4:1: being full of the holy Ghost, as Luke says: So likewise when God had testified of Job, that he was an upright and just man, one that feared God and eschewed evil, Job 1:8; then Satan took occasion thereby to tempt him: as in all the whole course of that book we may plainly see, wherein are set down most wonderful temptations and trials whereby he was proved. So Jacob must wrestle with the Angel, Genesis 32:24, 28, and by the power of GOD overcome GOD himself. This was a notable prerogative, To prevail with the Lord; but yet he must prevail with his foil (Verse 31) and at the same time, and ever after draw one of his legs after him, even to his dying day. Saint Paul was rapt up into the third heaven, into Paradise, and heard words which cannot be spoken; yea, which are impossible for man to utter: yet lest he should be exalted out of measure, through abundance of revelations, there was given unto him a prick in the flesh, the messenger of Satan to buffet him: 2 Corinthians 12. Verse 7: God will honor him with revelations, but yet Satan shall have leave to buffet and beat him as it were black and blue. In all which we may see, that to whom GOD vouchsafes a greater measure of grace, to them he appoints singular trials and temptations above other men. And the reason is; First, because God's graces do better appear in temptations than out of them: as gold is best tried in the fire, and thereby proved most pure and perfect: Secondly, temptations serve to abase the servant of God, and to bring him down in his own conceit, that he be not proud of those things that are in him, or puffed up with conceit that there is more in him, than indeed there is. This we saw in Paul's example; He was buffeted of Satan, lest he should be exalted with abundance of Revelations. We may see a type hereof in worldly affairs; The best ship that floats on the Sea, when it carries in it most precious Jewels, is ballasted with gravel or sand, to make it sink into the water, and so sail more surely, lest floating too high, it should be unstable: even so deals the Lord with his servants; when he has given them a good measure of his graces, then does he also lay temptations upon them, to humble them, lest they should be puffed up in themselves.

The second circumstance to be considered in this temptation, is the greatness thereof. It was the greatest that ever was, for aught we read of, That God should command him to kill his own son. For, if God had told Abraham, that his son Isaac must have died, it would have been very grievous and sorrowful news unto him; and yet more grievous if he had told him, that he should have died a bloody death. But yet this was most grievous of all, that Abraham himself with his own hand, should sacrifice his own son, nay his only son; and that which is more, he must kill his only child, in whom the promise was made, that in him should his seed be called: this must needs be a great wound unto his heart; and yet to augment his grief, he must not do it presently, nor where he would, but go three days journey in the wilderness. During which time Satan undoubtedly wrought mightily upon his natural affections, to dissuade him from obedience: which could not choose but be far more grievous unto his soul.

Out of the grievousness of this temptation, we may learn this lesson: that GOD, in tempting a man, does sometimes proceed thus far, Not only to cross his sins and corruptions, but even to bring him to nothing, in regard of human reason and natural affections. For, this commandment (Abraham kill thy son) might have made Abraham (if he had consulted with flesh and blood) even distracted in himself, and without reason, not knowing which way to turn himself. And accordingly, let all GODS children, especially such as have the greatest graces, look for such temptations as shall lay their human reason flat upon the ground and bring them to this point, even utterly to deny themselves.

The third Circumstance in this Temptation, is this; What Abraham did when he was tempted? the Text tells us, that by faith he offered up Isaac, being tempted.

Abraham being thus tempted, whether he would obey GODS Commandment or not; obeys GOD in offering up his son, and yet lays hold upon God's promise made in him. For, we must know, that Abraham had a promise of blessing, in Isaac: and being now commanded to kill Isaac, he did not now cast off his hope, and desperately think it could not be performed, if this commandment were obeyed; but by the great power of faith, he both obeys the commandment, and yet still believes the promise: For, so says the text, By faith he offered up Isaac. Therefore, in the very action of killing Isaac, he believed the promise, that Isaac should live. And this was the excellency of Abraham's faith. For, if God should with his own voice bid a man kill his son, it may be some would be found, that would do it; but to do it, and still to believe a contrary promise made before, betokens the virtue of an admirable faith.

In this circumstance we may learn a good instruction; to wit, in all temptations that befall us, still to hold fast the promises of God. Though in the devil's purpose, they tend to the loosening of our hold; and in all common reason, we have good cause to let them go: yet for all that, we must never let go, but still hold the promise fast, and rather let go all reason in the world, than God's promise. And this is not only true faith, but even the excellency of faith. For example, God's promise is (John 3:16,) God so loved the world, that he gave his only begotten son into the world, that whosoever believed in him, should not perish, but have everlasting life. Now, when we are in the extremity of all temptations, we must still hold fast this promise, and venture our souls upon the truth of it. This was Abraham's practice; for in this temptation, God's meaning was to try Abraham, and to see what he would do: Now Abraham, he holds fast the promise, and yet obeys God; though all the reason in the earth, cannot tell how that promise, and that commandment could stand together. But this was Abraham's faith, though I know not, nor reason knows not; yet God knows: and therefore, seeing I have his commandment, I will obey it; and seeing I have his word and promise, I will believe that also, and never forsake it. And even thus must we strive to do in all temptations whatsoever; yea, even in those that come from Satan, which are full of malice and all violence, In our heart and conscience we must still hold and believe the promise of God: and this is ever the surest and safest way to get the victory over Satan, To hold, that God's promise shall be performed, though we know not how, but rather see the contrary. And though in human reasoning, it be a note of ignorance, and want of skill, to stick always to the conclusion and question; yet in spiritual temptations, and trials, this is sound divinity, Always to hold God's promise, and to stick fast to that conclusion: and not to follow Satan in his Arguments, neither suffer him by any means to drive us from it.

Further, in that this fact of offering up Isaac, was only Abraham's trial; we may observe, that it did not make him just before God, but only served to prove his faith, and to declare him to be Just. And therefore, whereas Saint James says, James 2:21, That Abraham was justified through works, when he offered his son Isaac upon the altar: His meaning is, that Abraham did manifest himself to be just before God, by offering up his son; and not, that by this fact Abraham of a sinner was made just; or, of a righteous man, was made more just: For indeed, good works do not make a man just, but only do prove and declare him to be just.

Thirdly, God gave Abraham this commandment; Abraham kill thy son: but yet he concealed from him, what was his purpose and intent herein; for God meant not that Abraham should kill his son indeed, but only to try what he would do; whether he would still believe and obey him, or not. Where we see, that God, who is truth itself, reveals to Abraham his will; but not his whole will: whence arises this question,

Whether it be lawful for a man, according to this example of God, when he tells a thing to another, to conceal his meaning, in whole, or in part? For answer hereunto, we must know, there are two extremities, both which must be avoided in this case: 1 That a man must always express all that is in his mind. 2 That in some cases a man may speak one thing, and think another; speaking contrary to his meaning: But this latter is no way lawful, and the other is not always necessary. We therefore must hold a mean between both; to wit, that in some cases a man may conceal his whole meaning, saying nothing, though they be examined: namely, when the concealing thereof, does directly stand with the glory of GOD, and the good of his brother.

Thus godly Martyrs have done: for, being examined before tyrants, where, and with whom, they worshipped GOD; they have chosen rather to die, than to disclose their brethren: and this concealing of their minds was lawful, because it touched immediately the glory of God, and the good of his Church.

Secondly, a man may conceal part of his mind: but that must be also with these two caveats; First, that it serve for God's glory: Secondly, that it be for the good of GOD's Church.

Thus did Jonah conceal the condition of mercy from the Ninevites, when he preached destruction unto them, saying; Within forty days and Nineveh shall be destroyed: though it is evident by the event, that it was God's will they should be spared, if they did repent. But that Condition God would have concealed, because it would not have been for the good of the Ninevites to have known it; since the concealing of it caused them more speedily, and earnestly to repent.

But out of these cases, a man (being called to speak) must declare the whole truth, or else he sins greatly against God's commandment, forsaking the property of the godly, Psalm 15:2.

And thus much of the first impediment of Abraham's faith.

The second impediment to Abraham's faith, is contained in these words: Offered his only begotten son.

We know that the love of Parents descends to every child naturally, but especially to the only begotten; upon whom (being but one) all that is bestowed, which, when there are many, is divided among them. And therefore in all reason, this might greatly hinder Abraham's obedience, That God should command him to offer his son, yea, his only begotten son: But yet by faith he overcomes this temptation, breaks through this impediment, and offers up his only son.

Where we note, that true faith will make a man overcome his own nature. Love is the strongest affection in the heart, especially from the father to the child, even his only child: And a man would think it impossible to overcome this love in the parent, unless it were by death; there being no cause to the contrary in the child. But yet behold, Abraham by faith subdued this special love which he bore to his only child: God himself testified of Abraham, that his love to Isaac was great, Genesis 22:2. and yet by faith he overcomes this his love.

This point is carefully to be marked, as declaring the great power of true saving faith; for, if faith can overcome created and sanctified nature, then undoubtedly the power thereof, will enable man to overcome the corruptions of his nature, and the temptations of the world: for it is an harder thing to overcome our nature which we have by creation, than to subdue the corruption thereof, which comes in by transgression. And hence such excellent things are spoken of faith: it is called the victory that overcometh the world: 1. John 5.4. And God is said by faith to purify the heart: faith strengtheneth the heart: Acts 15.9: And through faith we are kept by the power of God unto salvation. 1. Peter 1.5.

Is this the power of faith to overcome nature, and the corruptions thereof? Then howsoever religion be received, and faith professed generally among us, yet undoubtedly there is little true faith in the world: for, even among the professors thereof, how many be there that subdue the sins of their lives, and suppress the works of their wicked nature? Surely very few. Now where corruption beareth sway, and sin reigneth, there sound faith cannot be: for, if faith were sound in men, it would purify their hearts, and cleanse the corruptions thereof: and bring forth obedience in life.

Secondly, this power of true faith in man's heart must teach us, not to content ourselves with a general faith and knowledge in religion, but to go further, and to get a sound faith that may purify the heart, at least in some true measure; for, saving faith will cleanse a man in every part of soul and body, and strengthen his soul in temptation.

Quest. Here it may be asked how it can be truly said, that Isaac was Abraham's only begotten son, seeing Ishmael was also his son, and was borne before Isaac, as is evident, Genesis 16? I answer two ways: first, that Ishmael by God's appointment was put out of Abraham's house, (for it was the express commandment of God, to put forth the bond-woman and her son, Genesis 21.10) and so was made no child of Abraham. Secondly, Ishmael was his child indeed, yet not by Sarah, but by Hagar a bond woman; and so was (as I may say) base borne, whereupon he is reputed for no son: but Isaac is the only begotten lawfully; which may be an Item to beware of the bed defiled, seeing such offspring is so debased with the Lord.

Now followeth the third impediment of Abraham's faith; which is also a notable circumstance whereby the same faith is commended: and it is taken from the person of Abraham: in these words, who had received the promises.

The meaning of the words. WHO.] This must be referred to the person of Abraham of whom the Holy Ghost here speaketh. Received the promises.] That is, by faith; for, when God made his promises unto Abraham, he did not only hear them; but (which is the principal point of all) he believed them, and applied the same effectually unto his own soul; so much doth the word [received] import. Now it is said that he received (not one promise) but the Promises plurally; for these causes; first, because God having made one main promise unto him touching Christ, did repeat and renew the same diverse times. Secondly, because GOD had made diverse particular promises unto him; as first that he would be his God, and the God of his seed: Genesis 17.7. Secondly, that he would give him a child in his old age: Genesis 17.16. Thirdly, that unto him and his seed, he would give the Land of Canaan for ever: Genesis 13.15. Fourthly, that in Isaac he would bless all the Nations of the earth. Genesis 21.12.

And because the receiving of God's promises in general could seem no great impediment to Abraham's work of faith; therefore the Holy Ghost annexeth his receiving of a particular promise in Isaac in the eighteenth verse, To whom it was said, in Isaac shall thy seed be called. Which might seem impossible to stand with the doing of this work in sacrificing his son; and therefore the consideration of it in Abraham, must needs be a great impediment to him in this work: for, he goes about to kill Isaac (in obedience to God's command) in whose life he believed to receive the blessings promised of God.

Here then, observe a most wonderful impediment to Abraham's faith: which above all might have hindered him from obeying God; for, how could he choose but reason thus with himself? God hath made unto me many gracious promises, and that which is more he hath said, That in my son Isaac the same must be accomplished: and, in him all the nations of the earth must be blessed. Now then, if I shall kill and sacrifice my son, how shall these promises be accomplished? And reason in this case would say, I see no way, but that the promise is gone, and all hope lost. But what doth Abraham in this case? For all this, he doth sacrifice his son, and that by faith; still believing and holding assuredly, that though Isaac were sacrificed and slain, yet in him should all the nations of the earth be blessed.

Here then we note this special point, wherein the faith of Abraham doth notably appear; That when Abraham's case, in respect of enjoying the promise of GOD, might seem desperate, and void of all hope and comfort, then he believeth: for, when Isaac was dead, in all reason he could have no hope of the accomplishing of God's promises unto him, because they were made to him in Isaac: Isaac was the man in whom all the nations of the earth should be blessed; and yet when all hope is past in man's reason, then good Abraham set his heart to believe.

This practice of Abraham must be a pattern for us to observe and follow, all our lives long, in the matter of our salvation: if it fall out that we shall doubt of our salvation, and feel many things in us that would carry us to despair; when we are in this case, and feel no comfort, then let us call to mind Abraham's practice who believes God's promise, when the foundation thereof is taken away: even so let us do at the same instant, when the promise of GOD seems to be frustrated, and we have no hope of the accomplishment thereof, then we must cast our souls upon it. For, we must not only believe, when we feel comfort in our consciences concerning GOD'S mercies; but even then when God seems to stand against us, and when we feel in our souls the very gall of hell, then (I say) we must believe.

In Paul's dangerous voyage towards Rome, when he was in the ship with the Mariners and Centurion, there arose a great tempest, and neither sun nor stars appeared for many days: so that, as the Text saith, All hope that they should be saved was taken away, Acts 27.20. Now, what saith Paul in this extremity of danger? Now I exhort you to be of good courage: for there shall be no loss of any man's life, save of the Ship only, (Verse 22.) and so persuaded them to take bread. Even so, when our case falls out to be this; that either by reason of sin, and of the temptation of Satan: or else by reason of some outward calamities and troubles, we feel our soul (as it were) overwhelmed with sorrow, and even entering into destruction, and can neither see (as it were) light of sun or star; then we must set before us God's promises, and labour to believe the same. So David being in great affliction, and grievous temptation, saith thus of himself, Psalm 77.2, 7, 8, 9, 10, In the day of my trouble I sought the Lord, my sore ran and ceased not, in the night my soul refused comfort. Yet at the very same instant he prayed, When his spirit was full of anguish; and though he seemed (as it were) to despair (when he said, Will the Lord absent himself for ever? and will he show no more favour? Is his mercy clean gone? Doth his promise fail for evermore? And hath God forgotten to be merciful? etc.) Yet he checks himself, and saith, This is my death, and my weakness. Even so, every true member of God's Church, in the extremity of all temptations, and in the time of desperation, is bound to believe the promises of God; and indeed, that is the fittest time for faith to show itself in: for faith (as we have before heard) is the ground of things hoped for, and the subsisting of things which are not seen.

Now further it is said, Abraham received God's promises; that is, he applied them to his own soul and conscience, and believed them, and made them his own by faith. This is a notable point, and worthy the marking: God made his promises to Abraham: now Abraham he doth not only hear, and learn the promises; but applies them to himself, and by faith makes them his own. And thus ought we to do with all the gracious promises made in Christ. But the manner of our days is far otherwise; for, when the merciful promises of God, are laid down unto us in the ministry of the word, we are content to hear, and (it may be) to learn, and know the same: But where is the man to be found, that will apply them to his own conscience, and by faith make them his own? Men commonly are like unto wayfaring men, or travellers on the sea, that pass by many goodly fair buildings, rich towns, and Islands; which, when they behold, they admire, and wonder at: and so go their way, without making purchase of any of them. And thus deal the most men with God's merciful promises. In the ministry of the word, God lays open unto them his rich mercies, and bountiful promises in Christ; and men approve thereof, and like them well: whereupon, many do willingly apply themselves to know the same; but for all this, they will not receive them by faith, and so apply them to their own souls.

But we must take a better course: and when we hear of the promises of God made unto us in Christ; we must not content ourselves with a bare knowledge of them, but labour to believe them, and apply them unto ourselves, to our souls, and consciences: and so by faith make them our own. As it is said of Abraham, and in him, of all the faithful; The blessing of Abraham came on the Gentiles, through Jesus Christ, that we might receive the promise of the spirit, through faith: Galatians 3.14.

Further observe, the Holy Ghost setteth down that particular promise which God made to Abraham, in his son Isaac: To whom it was said, in Isaac shall thy seed be called, Genesis 21.12. Romans 9.7. In which places it is said, that in Isaac should his seed be called. The meaning whereof is plain, and thus much in effect: Ishmael shall not be thy son and heir, but Isaac is the child which shall be thy heir; he it is, in whom I will accomplish the promises of life and salvation made to thee.

From the words thus explained, first we must observe Paul's collection gathered from God's dealing with those two persons (Romans 9.7): namely, that God before all worlds hath chosen some men to salvation in his eternal counsel, to manifest the glory of his grace; and hath refused and rejected others, leaving them unto themselves, to show forth his Justice upon them.

This Doctrine is gathered out of this place, after this manner: Such as is God's practice and dealing towards men, in time; such was his eternal counsel and decree (for as God before all time determined to deal with men, so in time he dealeth with them). Now God's practice and dealing with Isaac and Ishmael is this; Ishmael is vouchsafed to be made partaker of temporal blessings; but yet he is cut off from the spiritual covenant of grace, and Isaac is the man that must receive the Covenant, and by virtue thereof be made partaker of life everlasting. And so accordingly it is with others; GOD hath decreed to choose some men to salvation, and these are admitted into the Covenant: others he hath decreed to reject, and they are cut off from the Covenant and from life everlasting. These two persons, Isaac & Ishmael, are two types of these two sorts of people whom God doth elect, and reject: Isaac representeth those that are chosen to salvation, who become the true members of God's Church; and Ishmael is a type of those that are rejected. Now in regard of this different dealing of God with mankind, choosing some and refusing others, we must all put in practice Saint Peter's lesson with fear and trembling; even careful above all give all diligence to make our election sure: 2 Peter 1:10. For, all be not elected to salvation, but some are rejected; all be not Isaacs, but some are Ishmaelites. If all were elected and chosen to salvation, then no man needed to care for it; but seeing some are rejected, and never vouchsafed to come within the Covenant indeed, therefore it stands us greatly in hand to take the good counsel of the Apostle, and to give all diligence to make our election sure.

Secondly, whereas it is said, Not in Ishmael, but in Isaac shall thy seed be called: We may note the state of God's Church in this world, in regard of the different sorts of men that live therein. For Abraham's family was GOD's Church in those days, and therein were both Isaac and Ishmael; though both his children, yet far differing in estate before God. Ishmael indeed was born in the Church, and there brought up, taught, and circumcised; but yet he was without the Covenant in God's sight: Now Isaac was not only born, and brought up in the Church, and circumcised, but also received into the Covenant; and herein differed far from Ishmael: for, he is that son of Abraham, in whom God will continue the Covenant of grace unto life everlasting, to his posterity. And so it is with GOD's Church at this day: in it there be two sorts of men; one, which are baptized and brought up in the Church, hear the word, and receive the Sacraments; but yet are not saved, because they have not the promise of the covenant effectually rooted in their hearts. The other sort are they, which being baptized in the Church, hear the word effectually, and receive the Lord's Supper worthily, to their salvation; because God doth establish his Covenant in their hearts. This difference is plain in Scripture, in the parables of the dragnet, (Matthew 13) of the Sower, and of the tares: as also by Christ's behavior at the last judgment, (Matthew 25:32) severing the sheep from the goats, both which, live together in the Church. And by Saint Paul, who speaking of those which are born and brought up in the Church, saith; that some are children of the flesh, & some children of the promise, Romans 9:8.

This being so, that every one which lives in the Church is not of the Church; that is, is not a true member of the Church, and the true child of Abraham: it must make us all careful, to use all holy means, whereby we may be fully assured that the Covenant of grace belongs unto us; for, it is not enough for us to dwell in the Church, to hear the word, and to receive the sacraments (for so did Ishmael, and yet never was saved) unless therewithall we have the covenant of grace belonging unto us, and the assurance thereof sealed in our consciences, by God's holy spirit.

Again, consider who spake these words; But in Isaac shall thy seed be called: We shall find in Genesis 21:12 it was God himself. Let it not (saith God unto Abraham) be grievous in thy sight for the child, and for the bond-woman: in all that Sarah shall say unto thee, hear her voice; which was, to cast out the bond-woman and her son Ishmael. For (saith GOD) in Isaac shall thy seed be called.

Here observe a notable practice of Abraham, as a good direction how we ought to judge of all those that live in the Church, submitting themselves outwardly to the ministry, and regiment thereof. Abraham here hath two sons, Isaac, and Ishmael; he circumcises them both, and instructs them both (for he taught all his household to know God, and to fear, and obey him, Genesis 18:19) he judgeth them both to be in one state, in regard of God's covenant; though they were not: but that difference is made by God. Abraham doth not on his own head, and by his own will, put Ishmael out of the Church, which was in his family; but God bids him put him out, and then he put him out, and not before: till such time he kept him in, and held him to be within the covenant, as well as Isaac was. Even so must we deal towards those that live in the church: secret judgment must be left to God; and (till God manifest the contrary) in the judgment of charity, we must hold them all elect. This is the practice of Saint Paul in all his Epistles: writing to the Corinthians (1 Corinthians 1:2,) he calls them all sanctified: and to the Galatians (Galatians 1:2,) he calls them all elect; speaking so in the judgment of charity, although he knew that among them there were many profane and wicked men; and though he reprove many great errors and heinous sins amongst them.

And thus much of the first argument whereby Abraham's faith is commended unto us; namely, the great impediments which might hinder the same.

Now follows the second Argument or reason, whereby his faith is commended; to wit, Abraham's victory over these impediments, or the means whereby he overcame them, and induced himself to obey GOD, in these words; VERSE 19. For he considered, or reasoned, that God was able to raise him up, even from the dead.

Here is the true cause that made Abraham to offer his son, and yet believe the promise, that in him his seed should be called: We may persuade ourselves, that Abraham had rather have died himself (if it might have stood with the will of God) than to have sacrificed his son. How then doth he induce himself to offer him up? Answer. By this which is here set down: he reasoned that God was able to raise him up, even from the dead.

Here are various points to be considered of us: First observe, the text saith not, that Abraham murmured, or reasoned against God; but reasoned with himself, that God was able to raise up his son again: and thereby induced himself to sacrifice his son unto God.

Hence we learn, that when God lays upon us any hard commandment, we must not plead the case with God, or murmur against him; but with all quietness and meekness obey. This is a notable grace of God commended unto us by God himself: In rest and quietness (saith God, Isaiah 30:15) shall be your strength; in quietness and confidence shall ye be saved. Many think it impossible, to endure or do some things, which God imposeth on his children: But our spiritual strength stands in these two, in silence, or rest, and in quietness; by these we shall be enabled. When Nadab and Abihu, the sons of Aaron, offered strange fire before the Lord, which he had not commanded, There went out a fire from the Lord, and devoured them; so they died before the Lord. Now when Aaron their father asked Moses a cause hereof, Moses said, It was that which the Lord spake, he would be glorified in all that came near him. Which when Aaron heard, the Text saith, He held his peace, and said not a word: so David behaved himself in the case of distress. I held my peace and said nothing, because thou Lord didst it. And this is a special point for us to learn and practice; we must not grudge or repine at God's hard commandments, nor plead the case with him, but in all quietness and silence obey God in all that he saith unto us.

Again, whereas it is said, that Abraham reasoned, that God was able, etc. Here we learn, that it is a necessary thing for a man that believes, to have good knowledge in God's word: that when a temptation comes against his faith, by knowledge and reasoning out of God's word, he may be able to put back the same; for, all our reasoning in matters of faith, must be grounded on the word: so doth Abraham in this place, against this strong temptation, reason out of God's word to stay himself: so that knowledge in the word of God, is necessary to him that believes. And therefore that Doctrine of the Church of Rome is erroneous, and here condemned, which saith; that if a man become devout, & believe as the Church believeth (though he know not what the Church believeth) yet this faith will save him: but this is a mere device of their own, and hath no ground in the word of God: for (as we see here) knowledge in the word is necessary for him that hath true saving faith.

But what is Abraham's argument, whereby he moves himself to obey God? Surely this; He reasoned that God was able to raise up Isaac from the dead. One part of his reason he takes for granted, which here he conceals: for this promise was made unto him, In Isaac shall thy seed be called. Now this he takes for granted, that God will never change his promise. From whence he reasoneth thus: God is able to raise up Isaac my son from the dead to life again; and therefore I will sacrifice my son according to his commandment: for, this I know certainly, that in Isaac shall my seed be called, seeing God hath promised that, as well as he commandeth this other.

In this example, we see a means set down unto us to induce us to obey God in all hard and difficult cases imposed by God: which is a point to be considered carefully of every one of us. For, say that any of us shall be so touched in conscience for our sins, that we even despair of our own salvation, what must we do in this case? We must take Abraham's course, and dispute with ourselves for ourselves, and we must draw our arguments from the promise of God, and from the power of God; we must join the promise and power of God together. As for example: thus we must say; God hath made this promise, this I have heard, and I do believe it, that God so loved the world, that he gave his only begotten Son, that whosoever believed in him should not perish, but have everlasting life. This is God's promise, and it shall never be changed. Now therefore howsoever my case be heavy and desolate, yet God is able to comfort me, and to bring my soul out of hell, and from this case of desperation; therefore though he kill me, I will trust in him, and I will use all holy means whereby I may overcome this hard and grievous temptation. So, if it shall please God to call us to suffer anything for the name of Christ, and his holy profession; flesh and blood we know, is weak, and Nature will make this objection, that life is sweet: what course therefore shall we take? We must do as Abraham here does; unto the certainty of God's promise we must adjoin his power, and reason thus; God hath made this promise, that he will be with them that suffer anything for his own name's sake, and I know that he is able to deliver me: and though he will not, yet he can make me able to bear it; therefore I will patiently suffer, and abide whatsoever his holy hand shall lay upon me. Thirdly, is a man so troubled with some sin, that he cannot get out nor overcome it? Then also let him set before him this fact of Abraham; and unfeignedly endeavor to do hereafter. For that which is past, let him labor to believe this promise of God, At what time soever a sinner repents himself of his sin, he will put all his wickedness out of his remembrance. And for the time to come (being first resolved, that God can enable him to leave his sins) let him strive by good means to leave his sin, avoiding the occasions of it, and praying against it; and this will be as a cable-rope to draw him out of the pit of sin: This course we must take, and this do, in every hard case that shall befall us.

And thus much of the means whereby Abraham induced himself to obey God.

The third and last reason whereby Abraham's faith is commended unto us, is the issue and event thereof in these words: From whence he received him also after a sort.

From whence; that is from death: After a sort, or (as it may be read) in some show. This is said, because Isaac in the thought and purpose of Abraham, was but a dead man: for, Abraham was fully resolved with himself upon God's command, to have sacrificed him; yea, he had gone so far, as to put the sacrificing knife unto his son's throat, and had slain him indeed, had not the Angel of God stayed his hand: and therefore when the Angel said, Lay not thy hand upon the child, neither do anything to him, even then did Abraham in some show receive Isaac from death.

Here we learn divers points: 1. That whosoever shall rest on God's providence, and good pleasure, even in cases of extremity, when he shall be out of all hope with himself; shall at the last have a good issue. This we see to be true by Abraham's example in this place. As we said before, he himself (no doubt) had rather have died ten thousand times, than to have Isaac slain, in whom the promise was made: but yet, believing God's promise, that that should never change, he rests himself on God's good pleasure and providence, and goes on in obedience; and so in the end received a blessed issue. This is very clearly set down unto us in the History recorded by Moses. For, when Abraham had gone three days' journey in the wilderness, and had built an Altar, then Isaac said unto Abraham, Genesis 22:7, Father, here is the fire and the wood, but where is the lamb for the burnt offering? Then Abraham said, My son, God will provide him a lamb for a burnt offering, Verse 8. And thus yielding himself to God's good pleasure, and providence, he received his son again; as a dead child restored to life. So, when we are in cases of extremity, when all goes against us, and when we can see no hope of any good issue or end, and all good means seem to fail us; if we can then cast ourselves on God's providence, and roll ourselves upon God, we shall have comfort in the end, and a good issue out of all. We do all of us in word acknowledge God's providence: but when we come to the pinch, that we fall into cases of extremity; then we use unlawful means, and do not with Abraham cast ourselves upon God, but seek help of the devil, and wicked men. But all such persons must look for a cursed issue. They therefore, that fear the Lord, being put to any plunge, or extremity, must cast themselves upon God wholly, and wait for his good time and pleasure; and then will the issue be both joyous and comfortable unto their souls.

Here some circumstances of this fact are to be considered, out of the larger story. The first is this: What did God unto Abraham at this time, when he was about to kill his son? Answer. God now gave him a commandment, to stay his hand, and not to slay his son: By virtue whereof, Abraham stays his hand. God before commanded him to go three days' journey in the wilderness, and there to sacrifice his son: Hereupon Abraham goes; but now being come to the place, having bound his son, and is ready to cut his throat; God bids him stay his hand: and then also Abraham obeys God, and does not kill his son. Here we see, Abraham is at God's command; and (as we say) at his beck: He does not follow his own will and pleasure; but when God calls, he is wonderful pliable to do God's command, whatsoever it be, one way or other.

This practice of Abraham, must be a looking glass for us, wherein to see, what manner of persons we ought to be. Look what God commands us to do, that we must do; and what he forbids us, that we must not do. But this is a rare thing to be found in these days: our practice generally is contrary; for in our lives we follow our own humors and affections, never regarding what God does either will or nill. But if we will be Abraham's children, we must follow Abraham's practice in this place; For, the sons of Abraham will do the works of Abraham, John 8:39. Good servants will come and go, do and undo, at their Lord's pleasure; and forget themselves, to obey their masters: And so must it be with us, if we call God our good Lord and master, Luke 6:46.

The second circumstance to be considered, is the time when Abraham received his son from death; to wit, at the very same time when his knife was at his son's throat, and he himself ready to offer him up for a sacrifice unto the Lord: at that same instant God spoke unto him by his Angel from heaven, and said, Abraham stay thy hand, Genesis 22:10. This circumstance is worth the marking: for, God lets him alone three whole days in great perplexity; and Abraham goes forward, according to God's command, even to lay his knife to his son's throat.

Here then we see, what is the Lord's dealing with his servants; He lets them alone for a long season in temptation and pitiful distress: and at the length, when it comes even to the extremity, and when the knife is (as it were) at the throat; then he shows himself, and brings comfort unto them.

The Spouse (in the Canticles) which is the Church of God, or a true Christian soul, whether you will (for it is true both in the general, and particular) Canticles 3:2-3, She seeks Christ everywhere, in the streets and open places, but she finds him not; then she goes to the watch-men (which are God's ministers) and there inquires after him whom her soul loved, and they cannot tell her where she might find him; so that now all hope of finding him might seem to be past: but when she was a little from them, then she found him, and Christ comes to her when she was most in fear not to have found him at all.

The people of Israel, were many years in bondage in Egypt: and when the time came that Moses was sent of God to fetch them thence, and to be their guide and deliverer; when he had brought them out, and carried them to the Red Sea, then came Pharaoh with a huge army after them to destroy them, Exodus 14:25. Before, they had been in great affliction and bondage: but now they were quite past all hope of recovery; for they had before them the Red Sea, and on each side of them great hills and mountains, and behind them the huge host of Pharaoh; and therefore they cried out unto Moses, who then by God's commandment did divide the Red Sea, and made it dry land, and delivered them through the midst of the Red Sea: but as for their enemies, Pharaoh and all his host, the Lord drowned them in the midst thereof.

So for ourselves, when God shall exercise any of us in cases of extremity, we must look to be so dealt withal at God's hand; He will let us alone for a time, and never help us, till the last pinch: and therefore, we must wait for his good pleasure with patience; for, this he will do to try us to the full, and to make manifest the graces of God wrought in us.

The third circumstance to be considered is this: In what manner did Abraham receive his son from the dead. This we may read of, Genesis 22:13, He must take a Ram that was caught behind him in a bush, and offer him in stead of Isaac: so Isaac is saved, and the Ram is sacrificed and slain.

Now whereas Abraham offered Isaac in sacrifice to God, and yet Isaac lives, and the Ram is slain in his stead: Hence some gather this use, and we may profitably consider of the same; to wit, that the sacrifices which we offer unto God, now under the Gospel, must be living sacrifices: for, Isaac he was offered in sacrifice to God, and yet he lived and died not, but the Ram is slain for him. So must we offer ourselves in sacrifice unto God, not dead in sin, but living unto God in righteousness and true holiness. And thus shall we offer up ourselves living sacrifices unto God, when as we consecrate ourselves unto God's service, and obey him in our lives and callings. And look, as under the Law the burnt offerings were burnt all to smoke and ashes; so must we in our lives, wholly and altogether, give ourselves unto God, and renouncing ourselves, be nothing to the world, but wholly dedicated to God. Neither must we come unto him in our sins: for sin makes our sacrifice dead, lame, halt, and blind, which God doth abhor; but we must bring ourselves living sacrifices unto God (as Paul says, Romans 12:1.) I beseech you brethren, by the mercies of God, that you give up your bodies a living sacrifice, holy and acceptable unto God, which is your reasonable serving of God.

Hence also some gather, that this sacrificing of Isaac was a sign and type of Christ's sacrifice upon the cross. For, as Isaac was sacrificed and lived, so did Christ; though he died, yet rose again, and now liveth for ever: but because it hath no ground in this place, though it be true which is said of both, therefore I will not stand to urge the same.

And thus much of this third reason, whereby Abraham's faith is commended, with the circumstances thereof: and consequently, of all the examples of holy Abraham's faith.

Verse 17. By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was offering up his only begotten son. Verse 18. It was he to whom it was said, 'In Isaac your descendants shall be called.' Verse 19. He considered that God is able to raise people even from the dead, from which he also received him back as a type.

In the previous verses, we heard the faith of Abraham, Isaac, and Jacob commended together. Now the Holy Spirit returns to commend each of their faiths individually. He begins with Abraham's faith. Earlier, two works or actions of his faith were set out: first, his departure from his own country; second, his dwelling in a foreign land. Here follows the third — the most remarkable work of all, in which his faith shines most gloriously. His example in this surpasses all others. The key points are these: first, the act of his faith is plainly stated — his offering up of Isaac. Second, this act of faith is commended by three special arguments: first, by three great obstacles that could have prevented this act of faith (as we will see in verses 17 and 18); second, by his triumph over those obstacles (verse 19); and third, by the outcome of this trial and his act of faith in it (at the end of verse 19).

Starting with the first point: the act of Abraham's faith commended here is that he offered up his son Isaac. A question immediately arises: how could Abraham offer up his son by faith, given that it is against the law of nature and the law of God for a man to kill his own son — which is what Abraham would have to do to offer him in sacrifice to God? The answer is found right in the story in Genesis 22. Although the general commandment is 'You shall not murder,' Abraham had received a specific command: 'Abraham, kill your son.' By virtue of that particular command he acted, and he acted in and by faith. But this raises a further and greater difficulty: how can these two commands stand together when one contradicts the other? Answer: an important principle must be noted here — whenever two commandments are so related that a person cannot keep both, so that obeying one means breaking the other, then one must give way to the other. Although all of God's commandments bind the conscience, some bind it more than others, because some commandments are greater and some are lesser. The rule is therefore this: when two commandments of God conflict so that obeying one breaks the other, a person must give priority to the greater. For example: the first table commands 'Honor God.' The fifth commandment commands 'Honor your parents and rulers.' Now if parents or rulers command something that would dishonor God — something contrary to the first table — the fifth commandment gives way to the first. A person must disobey rulers and parents rather than dishonor God, because the primary duties of the first table take precedence over the primary duties of the second. This is why Christ says: 'If anyone comes to Me, and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple.' He means that if father or mother, wife or children would draw us away from God, we must choose God over them rather than disobey Him. Another example: a ceremonial commandment and a commandment of love and mercy are both in force, but circumstances make it impossible to keep both at once. In that case, the ceremonial law of the first table must yield to the law of charity and love in the second table — because ceremonies are the lesser duties of the first table, while love and mercy are the principal duties of the second. For instance, the fourth commandment tells us to rest on the Sabbath. Suppose your neighbor's house catches fire on the Sabbath — may you work alongside your neighbor that day to save his house? Answer: Yes. The strict observance of Sabbath rest is a ceremonial requirement. But helping to put out a fire in your neighbor's house is an act of mercy — a primary duty of the second table — and therefore takes precedence over a ceremonial duty of the first table.

Third: God has given us ten commandments covering all ordinary duties of both piety and love toward others. Yet if God gives a particular and special commandment that conflicts with any of the ten, that special command stands and the ordinary commandments must yield to it. For example: the second commandment forbids making any carved image — yet Moses, under a specific divine command, made a bronze serpent in the wilderness as a figure of Christ. Similarly, the sixth commandment — 'You shall not murder' — is an ordinary commandment that binds every person's conscience. Yet God came to Abraham with a specific command and said, 'Abraham, kill your son.' The ordinary commandment of the second table therefore yielded for that occasion. So all the commandments carry the force of 'do this and that' — unless God commands otherwise. For God is the absolute Lord and is above His own laws. He is not bound by them; He may make exceptions to them, and may release us from keeping them, according to His will and pleasure. This is how Abraham was authorized to sacrifice his son — by virtue of a specific, personal command given to him alone.

Without that specific command, Abraham's sacrifice of Isaac would have been unlawful and abominable. Killing a person is a terrible sin — all the more so killing one's own son without a special command, since that violates the very law of nature. For this reason the Lord through Jeremiah severely condemns the Israelites 'for burning their sons and daughters in the fire as sacrifices' (Jeremiah 7:31), without any divine warrant — even though they may have claimed to be imitating Abraham's sacrifice of Isaac. To show His revulsion at that act, God renamed the place 'the Valley of Slaughter' (verse 32), and in the New Testament the same location is used to represent hell (Matthew 5:29-30). Because this sin is so detestable, it is more likely that Jephthah did not actually kill his daughter as a sacrifice to God — as some believe he did — especially since he is commended for his faith by the Holy Spirit. But this will be addressed when we reach his example in verse 32.

We have seen that Abraham had divine authorization for this act — God's specific command. But an objection arises: Abraham did not actually offer his son. Although he bound Isaac and laid him on the altar, when he raised the knife to kill him, the angel stopped his hand and prevented it (Genesis 22:11-12). How then can the text say he offered him up? A historian must report what actually happened — but the author here seems to be mistaken on the central point, saying Isaac was offered when in reality he was not. Answer: God is the author and inspiration of this account. In God's sight and estimation, Isaac was offered — even if not in the eyes of the world. It is stated this way because God accepted it as done, since Abraham's intention was to complete the act, and he would have done so if he had not been stopped.

Here is a point of special comfort: God accepts the sincere intention as equivalent to the completed act in His children and servants. Paul says in 2 Corinthians 8:12: 'If the readiness is present, it is acceptable according to what a person has, not according to what he does not have.' Speaking about their support of the poor, he tells them that God values the heart behind the deed more than the deed itself. This is why our Savior Christ said of the poor widow in Luke 21:3 that she had put more into the treasury — though it was only two small coins — than the many rich people who gave in large amounts. More in heart, not in amount.

This brings comfort to many a person who is troubled in conscience. Seeing how weak his obedience is and how great his past sins are, he begins to doubt his own salvation. What should such a person do? Answer: he must press forward in obedience and make every effort to continue in it. And though he may fail many times through weakness, God will accept him for his sincere effort and be pleased with it.

This teaching brings great comfort to a troubled conscience — but it must not make anyone bold to continue in sin. Many abuse this doctrine by saying that even though they live in sin, God will accept them because they love Him in their hearts. But they deceive themselves. God's merciful acceptance of the willing intention applies only to those who sincerely strive to leave their sins, to trust God, and to walk in obedience. For those who flatter themselves while remaining in their sins, 'God will not be willing to forgive them' (Deuteronomy 29:19-20).

Another question may fairly be raised here: how was Abraham able to take Isaac, bind him, and lay him on the altar to offer him? The common view is that Isaac was only thirteen years old — but the more widely accepted opinion among the best scholars is that he was twenty-five or twenty-seven. How could Abraham, an old man of more than one hundred and twenty years, have been able to bind Isaac, a young and vigorous man, and place him on the altar to kill him? For though Abraham had a command to kill Isaac, we do not find that God commanded Isaac to submit to being killed. Nature moves every person to protect his own life and to resist anyone who threatens it. How, then, was Isaac brought to submit to his father in this way?

The answer is this: Abraham was no ordinary man. He was a prophet — and an exceptional and extraordinary one at that. God Himself testifies this to Abimelech: 'He is a prophet, and he will pray for you.' Abraham was respected and honored as a prophet and a man of great standing even among unbelieving peoples. The Hittites said to him: 'You are a mighty prince among us' (Genesis 23:6).

Being a man of such high standing, honored even in the wider world, he would certainly have held much greater authority within his own household. It is therefore very likely that he told his son Isaac that he had a specific divine command to offer him in sacrifice. Isaac, being a godly man raised well in the faith, upon hearing this was willing to be sacrificed and obeyed his father.

I offer this not as certain, but as most probable — and it is the judgment of the most learned scholars who have studied Scripture carefully.

When this circumstance is properly considered, it greatly honors them both: Abraham, who had raised his only son — who was dearer to him than anything — so faithfully that the young man would not resist God's revealed will even at the cost of his own life. How greatly we should wish that parents would follow Abraham's example in raising their children — then things would go well with the church of God. Isaac's conduct here is also admirable: he did not resist his frail and elderly father, but allowed himself to be bound and laid on the altar, submitting himself to death when his father told him, 'My son, God wills it so.'

This example must be a pattern of obedience — not only for children toward their parents, but for all of us toward God's ministers when they tell us what God requires of us. We must submit and yield, even if it causes us physical pain and grief, for Isaac yielded even though it cost him his life. But who today will follow Isaac's example? If the minister speaks against our worldly pleasures and unlawful gains, if he goes against our desires and feelings, we refuse to listen and will not obey. Indeed, if the minister of God comes like a priest with the sacrificing knife of God's word to the throat of our sin — to put it to death in us so we may become pure and acceptable offerings to God — do we not resist him and say in our hearts, 'We want nothing of this teaching'? Or if he comes as a prophet of God and seeks to bind our consciences with the cords of obedience and lay our passions on the altar of the law, we push back. We consider ourselves too young, or too old, too rich, or too learned, or too important to be taught and bound to obedience. But let us understand: if we truly want to be Isaacs — sons of faith and obedience, true heirs of Abraham's faith as we claim to be — then just as Isaac submitted to be bound by his father, we must yield ourselves to God's ministers, to be bound by His word. We must let that same word be in us the two-edged sword of the Spirit, cutting down sin and corruption within us and making us new creatures — so that in body and soul we become pure and acceptable offerings to our God. That is enough on the act itself, in which Abraham's faith is set forth.

Now follow the arguments, or reasons, by which this act of faith is commended to us. The first argument is drawn from the great obstacles that could have hindered his faith. There are three of them. First, he was brought to this act not by an ordinary command but through an extraordinary trial: 'when he was tempted.' Second, he was to offer his own child — indeed, 'his only begotten son.' Third, he who 'had received the promises' was the one who had to offer and kill the very son in whom the promise had been given.

Regarding the first obstacle: the common translation reads 'when he was tried.' But that is less an accurate translation than an interpretation of the meaning. The actual word means 'to be tempted,' and the sense is 'when he was tested.' The better reading is therefore: 'when he was tempted,' or 'being tempted,' as the word literally indicates.

In treating this subject, we will first discuss the nature of this temptation and then consider the circumstances surrounding it.

Temptation, as used here, may be described as this: an action of God by which He tests and proves the loyalty and obedience of His servants. First, I say it is an action of God. This is established by Moses's testimony in Genesis 22:1, where we read that 'God tested Abraham.' Objection: But James says in James 1:13 that 'God cannot be tempted by evil, and He Himself does not tempt anyone.' Does this not mean that no temptation is an action of God? Answer: James must be understood this way: 'God does not tempt anyone' — that is, God does not stir up or incline anyone's heart to sin. But someone may press further: is temptation not an action of Satan? In Matthew 4:3 he is called 'the tempter.' Answer: Some temptations are actions of God and some are actions of Satan — both God and Satan tempt, but there is a great difference in how they do it. First, in the manner: Satan tempts a person to sin against God's will and to do evil. God tempts a person to do something that goes against only his own feelings or reason. Second, God tempts for the good of His servants. Satan tempts for the destruction of both body and soul.

I also said that God 'makes trial' of His servants. Someone may object: God knows every person's heart and what they will do long before it happens — so why would He need to test anyone? Answer: God tests His servants not because He is unaware of what is in their hearts — He 'understands their thoughts from far away.' He does it because He wants their obedience to be made known: partly to themselves and partly to the world. He tests His servants not for His own benefit, but for ours.

God tests people in three ways. First, through judgments and hardships in this world. The Lord says to the Israelites in Deuteronomy 8:2: 'You shall remember all the way which the Lord your God has led you in the wilderness these forty years, that He might humble you, testing you, to know what was in your heart.' That journey could have been made in forty days, but God led them through it for forty years — to test through this prolonged hardship whether they would obey Him or not. Likewise, God allowed false prophets and dreamers to come among the people 'to test them, to find out if you love the Lord your God with all your heart and with all your soul' (Deuteronomy 13:3). This first kind of testing — through outward judgments — is the most severe, when the Lord lays His own hand so heavily on His servants that they feel entirely forsaken. David went through this kind of testing, as we can read at length in Psalms 6 and 38. And Job, afflicted not only in his body but in his mind, cries out that 'the arrows of the Almighty are within me' (Job 6:4) and throughout that chapter mourns his grievous condition under this trial.

Second, God tests His servants by withdrawing His grace from them and partially withdrawing His presence. This kind of testing is as severe as the first. Good King Hezekiah was tested in this way — for, as we read in 2 Chronicles 32:31, God withdrew from him and allowed him to fall into a sin of pride, and the purpose was 'to test him, that He might know all that was in his heart.'

Third, God tests His servants by giving them some unusual and extraordinary command. In Matthew 19:16, when a young man came to Christ and asked what good thing he must do to have eternal life, Christ told him to 'go and sell all that you possess and give to the poor.' That command served as a test for the young man — through it God would reveal what was in his heart, making it plain both to himself and to others. Abraham's trial belongs to this third category. When God said, 'Abraham, offer your son as a sacrifice,' it was not a command requiring actual completion — God never intended for Abraham to kill his son. It was a command of testing only, to see what Abraham would do. These are the ways God tests His servants.

God's tests of His children serve two purposes. First, they bring to light and make evident the graces of God that are hidden in His servants' hearts. James says: 'Consider it all joy, my brothers, when you encounter various trials' (James 1:2). The reason follows: 'knowing that the testing of your faith produces endurance' (verse 3).

Here we see one purpose of testing stated plainly: to manifest the gift of patience that God has worked in the heart. Peter writes to the church of God that they 'have been distressed by various trials, so that the proof of your faith, being more precious than gold which is perishable, even though tested by fire, may be found to result in praise and glory and honor at the revelation of Jesus Christ' (1 Peter 1:6-7). Trials serve to demonstrate the genuineness of people's faith in God, just as fire proves that gold is good and valuable. In the same way, Abraham's trial served to make his remarkable faith, obedience, and reverent fear of God evident to all. The Lord Himself testifies to this: 'Now I know that you fear God, since you have not withheld your son, your only son, from Me' (Genesis 22:12). His meaning is: I have now made your faith, love, and fear of Me so evident that the whole world can see it and speak of it.

Second, God's tests serve to expose hidden sins and corruptions — partly to a person himself and partly to the world. This was the purpose behind God's testing of Hezekiah. After Hezekiah had recovered from his illness and his great enemy the king of Assyria had been defeated, the ambassadors of the king of Babylon came to him to inquire about the wonders that had been done in the land. At that point God withdrew from Hezekiah, so that he might see his own sins and the corruptions in his nature — particularly the pride and vanity that swelled up in him at the arrival of the ambassadors. He who had little supposed that pride and vanity could take such hold of him now saw, with his heart lifted up within him, how great a corruption it was. This surely humbled him deeply — for when the prophet came to him, he submitted himself to the word of rebuke (Isaiah 39:8).

First: since Abraham, the servant of God, was tested — that is, proved and tried by God Himself — we learn that if we consider ourselves servants of God as Abraham was, we must expect to face testing from God's own hand. His example is a pattern for us, and in him we see what we should expect for ourselves. What was necessary for Abraham can also be necessary for us. Peter therefore treats it as something to be expected that believers will 'fall into various trials, so that the proof of their faith may result in praise.' In this life, testing is to be expected. And the more glorious our faith and the more it resembles our father Abraham's, the more trials we will face.

Furthermore, since we are to be tested, each of us must strive for genuine and sound grace in our hearts — faith, repentance, hope, and love for God — however small in measure these may be. We must come to the point of testing, and it will become clear whether we are hot or cold. If we lack genuine grace when the trial comes, consider what will happen: just as dross burns away in the fire while gold comes out clearer, so hypocrisy, formalism, and all shallow profession will be exposed and come to nothing in the midst of temptation. But genuine grace and a clear conscience will pass through the fire and shine more purely and completely afterward than before.

Third, since we must expect trials and tests from God, we must be careful to remember and follow the counsel Christ gave His disciples before His passion: 'Keep watching and praying that you may not enter into temptation' (Matthew 26:41). Because the disciples were careless in obeying this instruction, they fell into temptation — and Peter fell most severely, denying his master. We must understand that this same command is given to us. God will test us to expose what is in our hearts. Knowing this about our own condition, we must pray for God's helping and strengthening grace, so that when trials come, we will be found sound and steadfast in the test.

That is enough on the nature of Abraham's temptation. Now follow the circumstances to be considered — and first, the time when Abraham was tested. We can read in Genesis 22:1: 'After these things,' says Moses, 'God tested Abraham.' The phrase can refer to more than one thing. But I take the most fitting meaning to be this: after God had made His most excellent promises to Abraham and given him the most wonderful blessings and privileges, He then tested him.

From this we learn an important lesson: those in God's church who receive more grace than others must expect more trials. We can see this in Christ Jesus, the head of the church. After He was baptized and had received the Holy Spirit in the form of a dove (Matthew 3), and God the Father had declared 'This is My beloved Son, in whom I am well-pleased' — immediately after, He was led into the wilderness to be tempted by the devil (Matthew 4:1; Luke 4:1), 'full of the Holy Spirit,' as Luke says. Similarly, after God had testified concerning Job that he was 'a blameless and upright man, fearing God and turning away from evil' (Job 1:8), Satan seized on that as an opportunity to attack him — as the entire book makes plain, recording the most extraordinary trials and testings he endured. Jacob had to 'wrestle with the man,' and through God's power overcome God Himself (Genesis 32:24, 28). This was a remarkable privilege — to prevail with the Lord — yet he prevailed at a cost: at that same time and ever afterward he walked with a limp for the rest of his life (verse 31). Paul was 'caught up to the third heaven, into Paradise, and heard inexpressible words, which a man is not permitted to speak.' Yet lest he should be lifted up beyond measure by the abundance of revelations, 'there was given to him a thorn in the flesh, a messenger of Satan to torment him' (2 Corinthians 12:7). God honored him with revelations, yet allowed Satan to batter him as though bruising him black and blue. In all these examples we see that to those whom God grants a greater measure of grace, He also appoints uncommon trials and temptations above other people. The reasons are two. First, God's graces show themselves more clearly in trials than outside of them — just as gold is best tested in fire, and thereby proved most pure and perfect. Second, trials humble God's servants and bring them low in their own estimation, so they are not proud of what they have received or puffed up with an inflated sense of themselves. We saw this in Paul's example: 'he was tormented by Satan's messenger lest he should be lifted up by the abundance of revelations.' A fitting picture of this can be found in everyday life. The finest ship on the sea, when it carries the most precious cargo, is ballasted with gravel or sand to press it down into the water so it sails more steadily — otherwise it would ride too high and become unstable. In the same way the Lord deals with His servants: when He gives them a good measure of grace, He also lays trials upon them to keep them humble, lest they become proud.

The second circumstance to consider in this temptation is its severity. It was the greatest trial we know of — that God should command Abraham to kill his own son. If God had told Abraham that Isaac would die, it would have been deeply painful and sorrowful news. More painful still if He had said Isaac would die a violent death. But the most painful of all was that Abraham himself, with his own hand, was to sacrifice his own son — his only son — and more than that, the very son in whom the promise had been made that 'in him your descendants shall be called.' This could not help but cut deeply into his heart. And to add to his grief, he could not do it immediately or where he chose, but had to travel three days into the wilderness. During those three days, Satan without question pressed hard on Abraham's natural affections, trying to turn him from obedience — which must have made the grief far more severe for his soul.

From the severity of this trial we learn this lesson: when God tests a person, He sometimes goes so far as not only to cross his sins and corruptions, but to bring him to nothing as far as human reason and natural feeling are concerned. The command 'Abraham, kill your son' could have driven Abraham — had he consulted only his flesh and blood — to complete bewilderment, utterly lost as to which way to turn. All of God's children, especially those who have received the greatest graces, should therefore expect trials that will flatten human reason entirely and bring them to the point of complete self-denial.

The third circumstance in this temptation is this: what did Abraham do when he was tested? The text tells us: 'by faith he offered up Isaac, being tempted.'

When this test came — whether Abraham would obey God's command or not — he obeyed God by offering up his son, and yet at the same time held on to God's promise made concerning Isaac. We must understand that Abraham had a promise of blessing given through Isaac. Now commanded to kill Isaac, he did not abandon his hope or despair that the promise could ever be fulfilled if he obeyed. Instead, through the great power of faith, he both obeyed the command and still believed the promise. As the text says: 'by faith he offered up Isaac.' Even in the very act of raising the knife over Isaac, he believed the promise that Isaac would live. This was the excellence of Abraham's faith. If God with His own voice commanded a person to kill his son, perhaps some could be found who would do it. But to do it while still trusting a contrary promise that had been given beforehand — that is the mark of extraordinary faith.

From this circumstance we learn a vital lesson: in every temptation that comes upon us, we must hold fast to God's promises. The devil's aim in tempting us is to loosen our grip on those promises — and by every natural calculation, we have good reason to let go. But we must never let go. We must hold the promise fast and let go of every human argument before we let go of God's promise. This is not only true faith — it is faith at its finest. God's promise is this: 'For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life' (John 3:16). In the depths of our worst trials, we must still hold that promise fast and stake our souls on the truth of it. This was Abraham's practice. In this trial God was testing Abraham to see what he would do. Abraham held the promise fast and obeyed God — though no human reasoning could explain how that promise and that command could both be true at the same time. This was Abraham's faith: 'I don't know, and reason doesn't know — but God knows. And since I have His command, I will obey it. And since I have His word and promise, I will believe it and never forsake it.' We must strive to do the same in every trial — even those that come from Satan, full of malice and violence. In our heart and conscience we must still hold and believe God's promise. This is always the surest and safest way to overcome Satan: to hold to the certainty that God's promise will be fulfilled, even when we cannot see how, even when all appearances say otherwise. In human reasoning, it may seem like ignorance or stubbornness to keep insisting on a conclusion when presented with arguments against it. But in spiritual trials, sound theology means always holding to God's promise — clinging to that conclusion and refusing to follow Satan's arguments or be driven from it by any means.

Furthermore, since this act of offering Isaac was only a trial for Abraham, we should observe that it did not make him righteous before God — it only served to prove his faith and declare him to be righteous. This explains what James means in James 2:21 when he says that 'Abraham was justified by works when he offered up his son Isaac on the altar.' His meaning is that Abraham showed himself to be righteous before God by offering up his son — not that this act made Abraham righteous when he had not been before, or more righteous than he already was. Good works do not make a person righteous; they prove and declare that he is.

Third, when God gave Abraham the command 'Abraham, kill your son,' He concealed from him the full purpose and intent behind it. God did not actually mean for Abraham to kill Isaac — He intended only to test whether Abraham would still believe and obey. Here we see that God, who is truth itself, revealed His will to Abraham, but not His complete will. This raises a question.

Is it lawful for a person, following this example of God, to conceal his meaning — in whole or in part — when speaking to another? In answering this we must avoid two extremes: first, that a person must always express everything in his mind; second, that in some cases a person may say one thing while meaning another — speaking contrary to his true meaning. The latter is never lawful; the former is not always required. We must therefore hold a middle course: in some cases a person may conceal his complete meaning — saying nothing, even if pressed — namely, when that concealment directly serves the glory of God and the good of his neighbor.

Godly martyrs have done this. Examined before tyrants about where and with whom they worshiped God, they chose to die rather than expose their fellow believers. This concealment of their information was lawful, because it directly concerned the glory of God and the safety of His church.

Second, a person may conceal part of his meaning — but only with the same two conditions: first, that it serves God's glory; second, that it benefits God's church.

Jonah did this when he concealed from the Ninevites the possibility of mercy in his proclamation of judgment: 'Yet forty days and Nineveh will be overthrown.' It is clear from the outcome that God was willing to spare the city if its people repented. But God wanted that condition concealed, because making it known would not have served the Ninevites well. Keeping it hidden caused them to repent more urgently and sincerely.

Outside of these cases, when a person is called to speak, he must tell the whole truth — otherwise he sins grievously against God's commandment, abandoning the defining quality of the godly described in Psalm 15:2.

That is enough on the first obstacle to Abraham's faith.

The second obstacle to Abraham's faith is contained in these words: 'He offered up his only begotten son.'

The love of parents extends naturally to every child, but especially to an only child — on whom, being alone, all is lavished that would otherwise be divided among many. For this reason, the command that God gave Abraham to offer his son — his only son — could very well have stopped his obedience entirely. But by faith he overcame this obstacle, broke through it, and offered up his only son.

Here we see that true faith enables a person to overcome his own nature. Love is the strongest feeling in the human heart — especially from a father to his child, and most of all to an only child. One might think it impossible to overcome this love in a parent unless death itself forced it, particularly when the child has done nothing to deserve it. Yet Abraham by faith conquered the deep love he had for his only child. God Himself testified how great Abraham's love for Isaac was (Genesis 22:2) — and yet by faith Abraham overcame even that.

This point deserves careful attention, for it reveals the great power of true saving faith. If faith can overcome created and sanctified nature, it can certainly enable a person to overcome the corruptions of his nature and the temptations of the world — since it is harder to overcome our nature as God created it than to subdue the corruption that entered through sin. This is why such remarkable things are said of faith. It is called 'the victory that has overcome the world' (1 John 5:4). God is said to 'purify the heart by faith' and 'faith strengthens the heart' (Acts 15:9). And 'through faith we are protected by the power of God for salvation' (1 Peter 1:5).

Is this the power of faith — to overcome nature and its corruptions? Then however widely religion is practiced and faith professed among us, there is undoubtedly very little true faith in the world. For even among those who claim to believe, how many actually subdue the sins of their lives and suppress the works of their corrupt nature? Very few. Where corruption has the upper hand and sin reigns, genuine faith cannot be present — for if faith were sound in a person, it would 'purify the heart' and cleanse its corruptions, and produce obedience in daily life.

Second, this power of true faith in a person's heart should keep us from being satisfied with a general faith and knowledge of religion. We must press further and obtain a genuine faith that will 'purify the heart' at least to some real degree — for saving faith will cleanse a person in every part of soul and body and strengthen the soul under temptation.

Question: How can it truly be said that Isaac was Abraham's only begotten son, since Ishmael was also his son and was born before Isaac, as Genesis 16 makes clear? Two answers: first, Ishmael was removed from Abraham's household by God's express command — 'Drive out the slave woman and her son' (Genesis 21:10) — and so was no longer reckoned as Abraham's son. Second, Ishmael was indeed his son, but not by Sarah — he was born of Hagar, a slave woman, and so was, as it were, illegitimately born. For this reason he was not counted as a son. Isaac alone was the lawfully begotten son. This should serve as a warning about unfaithfulness in marriage, since such offspring is treated as of lesser standing before God.

Now follows the third obstacle to Abraham's faith — also a significant circumstance by which that faith is commended — drawn from the description of Abraham himself in the words: 'who had received the promises.'

The meaning of the words: 'Who' refers to Abraham himself, of whom the Holy Spirit is speaking here. 'Received the promises' means: by faith. When God made His promises to Abraham, Abraham did not merely hear them — he believed them, and applied them effectively to his own soul. This is what the word 'received' conveys. He received not one promise but 'the promises' in the plural, for two reasons. First, God had made one central promise concerning Christ and then repeated and renewed it several times. Second, God had made various specific promises to Abraham: first, that He would be his God and the God of his descendants (Genesis 17:7); second, that He would give him a child in his old age (Genesis 17:16); third, that He would give to him and his descendants the land of Canaan forever (Genesis 13:15); fourth, that in Isaac He would bless all the nations of the earth (Genesis 21:12).

The general receiving of God's promises might not seem like a great obstacle to Abraham's act of faith, so the Holy Spirit specifies the particular promise in Isaac — stated in verse 18: 'It was he to whom it was said, "In Isaac your descendants shall be called."' This seemed impossible to reconcile with sacrificing his son. Keeping that promise in mind would inevitably have been a powerful obstacle for Abraham — for he was going to kill the very one through whose continued life he expected to receive all the blessings God had promised.

Here we see the most remarkable obstacle of all to Abraham's faith — the one above all others that could have stopped him from obeying God. For how could he help reasoning with himself: 'God has made many gracious promises to me, and more than that, He has said that in my son Isaac these promises must be fulfilled, and in him all the nations of the earth must be blessed.' 'But if I sacrifice my son, how can these promises ever be fulfilled?' Human reason in that situation would conclude: I see no way — the promise is gone and all hope is lost. Yet what did Abraham do? For all of this, he sacrificed his son — and he did it by faith. He still believed and firmly held that even if Isaac were sacrificed and killed, all the nations of the earth would still be blessed through him.

Here we see the remarkable quality of Abraham's faith — that when his situation, in terms of ever receiving God's promises, appeared utterly hopeless and beyond all comfort, he believed. With Isaac dead, human reason could see no way for God's promises to be fulfilled, since they were all made in Isaac — Isaac was the man in whom all the nations of the earth were to be blessed. Yet when all hope had run out according to human reason, faithful Abraham set his heart to believe.

Abraham's practice must be a pattern for us to observe and follow throughout our lives in the matter of our salvation. If we find ourselves doubting our salvation and feeling many things within us that push us toward despair — when we are in that condition and feel no comfort — let us call to mind Abraham's example: he believed God's promise even when the very foundation of it seemed removed. In that same moment, when God's promise seems to have come to nothing and we have no hope of its fulfillment, we must cast our souls upon it. We must not believe only when we feel comfort in our consciences about God's mercies. Even when God seems to stand against us — when we feel in our souls what seems like the bitterness of hell — even then, we must believe.

During Paul's dangerous voyage toward Rome, when he was aboard ship with the sailors and the centurion, a great storm arose and 'neither sun nor stars appeared for many days' — so that, as the text says, 'all hope of our being saved was finally abandoned' (Acts 27:20). What did Paul say in that extreme danger? 'I urge you to keep up your courage, for there will be no loss of life among you, but only of the ship' (verse 22), and he urged them to eat. In the same way, when our situation reaches the point that — whether because of sin and Satan's temptation or because of some outward affliction and trouble — we feel our soul overwhelmed with sorrow and about to be destroyed, seeing neither sun nor star, we must set before ourselves God's promises and labor to believe them. David, in great affliction and severe testing, wrote of himself in Psalm 77:2, 7-10: 'In the day of my trouble I sought the Lord; my soul refused to be comforted in the night.' Yet at that very moment he was praying, 'when his spirit was overwhelmed.' Even as he seemed to be giving way to despair — crying out, 'Will the Lord reject forever? Will He never be favorable again? Has His lovingkindness ceased forever? Has His promise come to an end? Has God forgotten to be gracious?' — he caught himself and said, 'This is my grief, that the right hand of the Most High has changed.' In the same way, every true member of God's church, in the depths of every temptation and in times of despair, is bound to believe God's promises. That is, in fact, the very moment when faith shows itself most clearly — for 'faith is the assurance of things hoped for, the conviction of things not seen.'

Notice further that it says Abraham 'received God's promises' — that is, he applied them to his own soul and conscience, believed them, and made them his own by faith. This is a significant point, worthy of careful attention. God made His promises to Abraham — and Abraham did not merely hear and learn those promises. He applied them to himself and by faith made them his own. This is how we should relate to all the gracious promises made in Christ. But the way things are today is quite different. When God's merciful promises are set before us in the ministry of the word, we are content to hear them and perhaps to learn and understand them. But where is the person who will apply them to his own conscience and by faith make them his own? Most people are like travelers passing through a country on land or sea who pass by many beautiful buildings, prosperous towns, and islands. They see them, admire them, and marvel at them — then move on, without purchasing any of them. This is how most people deal with God's merciful promises. Through the ministry of the word God opens to them His rich mercies and generous promises in Christ. People approve of them and like them well — many are even willing to learn more about them. But still they will not 'receive them by faith' and apply them to their own souls.

We must take a better course. When we hear of the promises God has made to us in Christ, we must not content ourselves with a bare knowledge of them. We must labor to believe them and apply them to ourselves — to our souls and consciences — and so make them our own by faith. As it is said of Abraham, and in him of all the faithful: 'The blessing of Abraham would come to the Gentiles through Christ Jesus, so that we would receive the promise of the Spirit through faith' (Galatians 3:14).

Notice further that the Holy Spirit records the particular promise God made to Abraham concerning his son Isaac: 'To whom it was said, "In Isaac your descendants shall be called"' (Genesis 21:12; Romans 9:7). In these passages it is stated that his descendants would be named through Isaac. The meaning is plain: Ishmael will not be your son and heir — Isaac is the child who will be your heir. He is the one in whom I will fulfill the promises of life and salvation made to you.

From these words as explained, we must first observe the conclusion Paul draws from God's dealings with these two individuals in Romans 9:7 — namely, that God, before the world began, chose some people to salvation in His eternal purpose in order to display the glory of His grace, and passed over and rejected others, leaving them to themselves, in order to display His justice toward them.

This doctrine is drawn from this passage in the following way: as God's practice in dealing with people throughout time, so was His eternal counsel and decree — for as God determined before time to deal with people, so He deals with them in time. God's actual dealing with Isaac and Ishmael is this: Ishmael received temporal blessings, but was cut off from the spiritual covenant of grace. Isaac was the one who received the covenant and by it became an heir of everlasting life. Accordingly, the same is true for others: God decreed to choose some to salvation, and these are brought into the covenant. Others He decreed to reject, and they are cut off from the covenant and from eternal life. These two men — Isaac and Ishmael — represent two types of people: those God elects and those He rejects. Isaac represents those chosen for salvation, who become true members of God's church. Ishmael is a picture of those who are rejected. In view of this different way God deals with humanity — choosing some and passing over others — we must all take Peter's counsel seriously with fear and trembling: 'Be all the more diligent to make certain about His calling and choosing you' (2 Peter 1:10). Not all are elected to salvation — some are rejected. Not all are Isaacs — some are Ishmaelites. If all were chosen and elected to salvation, no one would need to concern himself about it. But since some are rejected and never brought into the covenant in reality, it is therefore vitally important that we take the apostle's good counsel and 'be all the more diligent to make certain about our calling and election.'

Second, in the words 'not in Ishmael, but in Isaac shall your descendants be called,' we can observe the state of God's church in this world with respect to the different kinds of people living within it. Abraham's household was God's church in those days, and within it lived both Isaac and Ishmael. Both were his children, yet their standing before God was vastly different. Ishmael was born in the church, raised in it, taught in it, and circumcised — yet he was outside the covenant in God's sight. Isaac was not only born, raised, and circumcised in the church, but was also received into the covenant — and in this he differed greatly from Ishmael. He was the son of Abraham in whom God would continue the covenant of grace to everlasting life for his descendants. This is still true of God's church today. Within it there are two kinds of people: one kind is baptized and raised in the church, hears the word, and receives the sacraments — but is not saved, because the promise of the covenant has never been effectively rooted in their hearts. The other kind is those who, being baptized in the church, hear the word in a way that truly transforms them and receive the Lord's Supper worthily, to their salvation — because God establishes His covenant in their hearts. This distinction is plain in Scripture — in the parables of the dragnet (Matthew 13), the sower, and the tares, and in Christ's behavior at the final judgment (Matthew 25:32), where He separates the sheep from the goats, both of whom lived together in the church. Paul also makes this distinction when speaking of those born and raised in the church: some are 'children of the flesh' and some are 'children of the promise' (Romans 9:8).

Since not everyone who lives in the church is truly of the church — that is, is not a genuine member and true child of Abraham — this should make all of us careful to use every holy means to be fully assured that the covenant of grace belongs to us. It is not enough to live in the church, hear the word, and receive the sacraments — for Ishmael did all of that and was never saved. We must also have the covenant of grace belonging to us personally and the assurance of it sealed in our consciences by God's Holy Spirit.

Consider also who spoke these words: 'In Isaac your descendants shall be called.' In Genesis 21:12 it was God Himself. 'Do not be distressed,' God said to Abraham, 'because of the boy and because of your slave woman; whatever Sarah tells you, listen to her' — which was to 'drive out the slave woman and her son Ishmael.' 'For,' God said, 'through Isaac your descendants shall be named.'

Here notice an important practice of Abraham that gives us good direction for how we ought to judge those who live in the church and outwardly submit to its ministry and order. Abraham had two sons — Isaac and Ishmael. He circumcised them both, and taught them both — for 'he commanded his household after him to keep the way of the Lord' (Genesis 18:19). He judged them both to be in the same standing before God's covenant, even though they were not. That distinction was made by God. Abraham did not on his own initiative, by his own will, expel Ishmael from the church as it existed in his household. God told him to put him out — and only then did he do it, not before. Until that word came, he kept Ishmael in and regarded him as within the covenant, just as Isaac was. We must deal with those in the church in the same way. Secret judgment must be left to God — and until God makes the contrary plain, in charitable judgment we must consider all to be among the elect. This is Paul's practice throughout all his letters. Writing to the Corinthians (1 Corinthians 1:2), he calls them 'all sanctified.' Writing to the Galatians (Galatians 1:2), he addresses them as 'all elect.' He does so as a matter of charitable judgment, even though he knew there were many ungodly and wicked people among them — and even as he rebukes many serious errors and grave sins in their midst.

That is enough on the first argument by which Abraham's faith is commended — namely, the great obstacles that could have prevented it.

Now follows the second argument, or reason, by which his faith is commended: Abraham's victory over these obstacles — the means by which he overcame them and moved himself to obey God. This appears in the words of verse 19: 'For he considered that God was able to raise him up, even from the dead.'

Here is the true reason why Abraham was able to offer his son and still believe the promise that through Isaac his descendants would be named. We may be confident that Abraham would rather have died himself — if it could have been God's will — than sacrifice his son. How then did he bring himself to offer him up? Answer: by what is stated here — 'he considered that God was able to raise him up, even from the dead.'

Several points deserve consideration. First, notice that the text does not say Abraham grumbled or reasoned against God. He reasoned with himself that 'God was able to raise up his son again' — and by this reasoning he moved himself to sacrifice his son to God.

From this we learn that when God lays a hard command on us, we must not argue with God or grumble against Him — but obey with complete calm and humility. This is a great grace that God Himself commends to us: 'In repentance and rest you will be saved,' says God in Isaiah 30:15, 'in quietness and trust is your strength.' Many think it impossible to endure or do certain things God lays on His children. But our spiritual strength rests in two things: stillness and quietness. Through these we will be enabled. When Nadab and Abihu, the sons of Aaron, offered unauthorized fire before the Lord — which He had not commanded — 'fire came out from the presence of the Lord and consumed them, and they died before the Lord.' When Aaron their father asked Moses for an explanation, Moses said, 'It is what the Lord spoke, saying, "By those who come near Me I will be treated as holy."' When Aaron heard this, 'he was silent' and said nothing. David behaved in the same way in his distress: 'I was mute and silent, I refrained from good, and my sorrow grew worse; I was dumb and silent, I held my peace even from good; and my pain was stirred up' (Psalm 39) — 'I am mute; I do not open my mouth, because it is You who have done it.' This is something we must learn and practice. We must not grumble or chafe at God's hard commands, or argue with Him — but in all quietness and silence obey God in everything He says to us.

Furthermore, the text says 'Abraham reasoned that God was able...' — from this we learn that it is necessary for a believer to have solid knowledge of God's word. When a temptation attacks his faith, he must be able to push it back through reasoning grounded in Scripture. All reasoning in matters of faith must rest on God's word. Abraham does exactly this here — against this powerful temptation, he reasons from God's word to steady himself. Knowledge of God's word is therefore essential for anyone with genuine faith. This is why the Roman Catholic teaching is wrong and is condemned here — the teaching that if a person becomes devout and believes whatever the church believes, even without knowing what the church believes, that faith will save him. This is a mere human invention with no basis in God's word. As we see here, knowledge of God's word is necessary for those who have true saving faith.

But what is Abraham's argument for moving himself to obey God? Simply this: 'He reasoned that God was able to raise up Isaac from the dead.' One part of his reasoning he takes for granted without stating it explicitly: the promise had been made to him that 'in Isaac your descendants shall be called.' He takes it as certain that God will never change His promise. From there he reasons: 'God is able to raise up my son Isaac from the dead back to life — and therefore I will sacrifice my son according to His command. For I know with certainty that in Isaac my descendants shall be called, since God promised that just as surely as He commands this other thing.'

In this example a means is set before us for how to move ourselves to obey God in every hard and difficult case He imposes on us. This deserves careful attention from each of us. Suppose any of us is so convicted in conscience over our sins that we despair of our own salvation. What should we do? We must take Abraham's approach and reason with ourselves on our own behalf, drawing our arguments from both God's promise and God's power — joining the two together. For example, we must say: 'God has made this promise — I have heard it and I believe it — that God so loved the world that He gave His only begotten Son, that whoever believes in Him shall not perish but have eternal life.' This is God's promise, and it will never change. Therefore, however heavy and desolate my situation may be, God is able to comfort me and bring my soul up from this despair. Though He slay me, I will trust in Him and use every holy means to overcome this hard and painful trial. So also if God should call us to suffer something for the name of Christ and His holy faith — flesh and blood are weak, and nature will raise the objection that life is precious. What then shall we do? We must do as Abraham does here: join God's power to the certainty of His promise, and reason thus: 'God has promised to be with those who suffer anything for His name's sake. I know He is able to deliver me — and even if He chooses not to, He can give me the strength to endure it. Therefore I will patiently accept and bear whatever His holy hand lays upon me.' Third: is a person so tormented by some sin that he cannot escape it or overcome it? Let him also set before himself Abraham's example, and sincerely resolve to do better going forward. For what is past, let him labor to believe God's promise: 'At whatever moment a sinner repents of his sin, God will remember his wickedness no more.' For the time to come — first settling in his heart that God can enable him to leave his sin — let him strive by good means to forsake it: avoiding the occasions that lead to it, and praying against it. This will be like a strong rope to pull him out of the pit of sin. This is the course we must take, and this is what we must do, in every difficult situation that comes upon us.

That is enough on the means by which Abraham moved himself to obey God.

The third and final reason by which Abraham's faith is commended to us is the outcome of it, stated in these words: 'from which he also received him back as a type.'

'From which' — that is, from death. 'As a type,' or as it may be read, 'in a symbolic sense.' This is said because Isaac was, in Abraham's mind and purpose, already as good as dead. Abraham had resolved completely, in obedience to God's command, to sacrifice him. He had gone so far as to press the knife against his son's throat and would have killed him had not the angel of God stopped his hand. When the angel said, 'Do not stretch out your hand against the boy, and do nothing to him' — at that very moment Abraham received Isaac back, in a symbolic sense, from death.

From this we learn several things. First, whoever rests on God's providence and good pleasure — even in extreme situations, when all hope seems lost — will ultimately receive a good outcome. Abraham's example shows this to be true. As we said before, he would no doubt rather have died ten thousand times than see Isaac — in whom the promise was made — be killed. Yet believing God's promise would never change, he rested on God's good pleasure and providence, pressed forward in obedience, and in the end received a blessed outcome. This is laid out plainly in the history recorded by Moses. After Abraham had traveled three days into the wilderness and built the altar, Isaac said to his father in Genesis 22:7: 'Father, here is the fire and the wood, but where is the lamb for the burnt offering?' Abraham said, 'My son, God will provide for Himself the lamb for the burnt offering' (verse 8). And so, yielding himself to God's good pleasure and providence, he received his son again — like a dead child restored to life. In the same way, when we are in extreme circumstances, when everything seems against us and we can see no hope of any good outcome and every good means seems to have failed — if at that moment we can cast ourselves on God's providence and roll our weight on God, we will find comfort in the end and a good way out of everything. We all acknowledge God's providence in word. But when we face real extremity and things become desperate, we use unlawful means. Instead of casting ourselves on God like Abraham, we seek help from evil sources and ungodly people. But those who do so must expect a bitter outcome. Those who fear the Lord, when pressed to any extreme, must cast themselves wholly on God and wait for His time and pleasure. Then the outcome will be both joyful and comforting to their souls.

Some further circumstances from the fuller account deserve attention. The first is this: what did God do for Abraham at the very moment he was about to kill his son? Answer: God gave him a command to 'stop his hand and not kill his son.' And by virtue of that command, Abraham stopped. God had previously commanded him to travel three days into the wilderness and sacrifice his son there. Abraham obeyed. Now, having arrived at the place, having bound his son and with knife ready — God tells him to stop. And Abraham again obeys God and does not kill his son. Here we see Abraham completely at God's command — entirely at His word. He does not follow his own will and desire. When God calls, he is wonderfully quick to do whatever God commands, in whatever direction.

Abraham's conduct here must be a mirror for us — showing what kind of people we ought to be. Whatever God commands, we must do. Whatever He forbids, we must not do. But this is a rare thing to find today. Our practice in general is the opposite — we live according to our own desires and feelings, with no regard for what God wills or forbids. But if we want to be Abraham's children, we must follow Abraham's example here. For 'if you are Abraham's children, do the deeds of Abraham' (John 8:39). Good servants come and go, do and undo, according to their master's pleasure — setting aside their own wishes to obey. The same must be true of us, if we call God our Lord and master (Luke 6:46).

The second circumstance worth noting is the timing of when Abraham received his son back from death — at the precise moment when his knife was at his son's throat and he was ready to offer him up as a sacrifice to the Lord. It was at that exact instant that God spoke to him through His angel from heaven and said, 'Abraham, stop your hand' (Genesis 22:10). This is significant: God left him alone for three full days in great distress. Abraham continued forward, in obedience to God's command, right to the point of placing the knife against his son's throat.

Here we see how the Lord deals with His servants. He leaves them alone for a long season in trial and painful distress. And at last, when they come to the very extreme — when the knife is, as it were, at the throat — He reveals Himself and brings them comfort.

In the Song of Solomon, the bride — who is the church of God or a true Christian soul, for it applies both generally and individually — seeks Christ everywhere in the streets and open places, but cannot find Him. She goes to the watchmen, who are God's ministers, and inquires after 'Him whom my soul loves,' but they cannot tell her where He may be found (Song of Solomon 3:2-3). All hope of finding Him seems gone. But when she had gone only a little past them, she found Him — Christ came to her at the very moment she was most afraid of not finding Him at all.

The people of Israel were in bondage in Egypt for many years. When the time came for God to send Moses to bring them out and be their deliverer, Moses led them out of Egypt — and when he had brought them to the Red Sea, Pharaoh came with a great army behind them to destroy them (Exodus 14:25). They had been in great affliction and bondage before. But now they were completely beyond all hope of escape. Before them lay the Red Sea, on each side great hills and mountains, and behind them the vast army of Pharaoh. They cried out to Moses — and Moses, at God's command, divided the Red Sea, made it dry land, and led them through to safety. As for their enemies — Pharaoh and all his army — the Lord drowned them in the midst of the sea.

The same will be true for us when God places any of us in extreme circumstances. This is how He will deal with us: He will leave us for a time without help, right to the very last moment. Therefore we must wait for His good pleasure with patience. He does this to test us fully and to make evident the graces He has worked in us.

The third circumstance to consider is this: in what manner did Abraham receive his son back from death? We can read of this in Genesis 22:13. He was to take a ram caught by its horns in a thicket and offer it in place of Isaac — and so Isaac was spared and the ram was sacrificed in his place.

The fact that Abraham offered Isaac to God as a sacrifice and yet Isaac lived — while the ram was slain in his place — leads some to draw a profitable application: the sacrifices we offer to God now under the Gospel must be living sacrifices. Isaac was offered to God in sacrifice, yet he lived and did not die — the ram died for him. In the same way we must offer ourselves to God, not dead in sin but living to God in righteousness and genuine holiness. We offer ourselves as living sacrifices to God when we dedicate ourselves to His service and obey Him in our lives and callings. Just as under the law the burnt offerings were consumed entirely to smoke and ashes, so in our lives we must give ourselves to God wholly and completely — renouncing ourselves and having nothing for the world, but being entirely devoted to God. We must not come to Him remaining in our sins, for sin makes our sacrifice dead, lame, and unworthy — which God despises. We must bring ourselves to God as living sacrifices, as Paul says in Romans 12:1: 'I urge you, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual act of worship.'

Some also conclude from this that the sacrifice of Isaac was a sign and type of Christ's sacrifice on the cross — for just as Isaac was offered in sacrifice and yet lived, so did Christ: though He died, He rose again and now lives forever. But since this is not explicitly established in this passage, though what is said of both is true, I will not press the point further.

That is enough on this third reason by which Abraham's faith is commended, along with its circumstances — and with this we conclude all the examples of holy Abraham's faith.