ABRAHAM'S TRIAL: A Sermon preached at the spital, in Easter week Anno Domini 1602.  
By George Downame Doctor of Divinity.  
LONDON Printed for Humphrey Lownes. 1602▪   

To the Right Worshipful Sir Henry Killigrew Knight, Grace in this life, and glory in the life to come.  
AMong all the worthy histories of the Saints which are registered in the book of God, there is not any one example of faith and obedience comparable (as I suppose) to Abraham: who as he was the father of all the faithful Rom. 4.11. so he is propounded to all the heirs of promise, as a most worthy pattern for imitation. And to this end the Lord as he had endued him with an excellent measure of his grace, so by a correspondency of trials proportionable to his faith, he hath manifested the same to the world: that all those which profess themselves to be the sons of Abraham, might either imitate his faith and obedience, or else know themselves to be none of his children. For which cause the holy Apostles Paul and james, the one entreating of the causes whereby a man is justified, the other of the effects and signs whereby a man is known to be just: the one proving that we are justified by faith alone without works, the other concluding that we are justified by such a faith as is not alone, or without works: both propound the example of Abraham as a rule, the one of that justification whereby we are made just, to wit, by imputation of Christ's righteousness apprehended by faith, the other of that whereby we are declared to be just, namely by the fruits of faith, which are good works. Paul therefore proving that we are justified by faith without works, that is, by imputation of Christ's righteousness alone, which is apprehended by faith, argueth from the example of Abraham to this effect: that as he was justified, so are we, Rom. 4.23.24. he was justified by faith without works, that is, by imputation of Christ's righteousness apprehended by faith, without respect of any righteousness inherent in himself, therefore we are justified by faith, without works. james disputing against vain men Chap. 2. ver. 20. who thought to be justified by an idle or counterfeit faith, proveth from the example of Abraham, that we must be justified by such a faith as is not without works. For by such a faith as Abraham was justified, must we be justified: Abraham was justified not by an idle or dead faith, but by a lively faith working by love, as appeareth especially by that example recorded, Gen. 22. Therefore howsoever we are justified by faith alone, yet we are not justified by such a faith as is alone: but as we are justified by faith alone, that is, made just by imputation of Christ's righteousness, which is apprehended by faith alone: so we are justified, that is, declared and known to be just by good works, which are the fruits of faith. Abraham therefore as you see, is propounded to all the faithful as a pattern in both respects. So that if we would be esteemed the sons of Abraham (as all the faithful are) we must look to be justified as he was, and by such a faith. The Papists therefore, who seek justification by works, that is, inherent righteousness, are not the sons of Abraham. For those who are of faith, that is, who seek justification by faith and not by works, are the children of Abraham, Gal. 3.7. No more is the carnal gospeler▪ 〈…〉 by such a faith as 〈…〉 and void of righteousness 〈…〉 our Saviour saith john. 8. 〈…〉 the sons of Abraham, 〈…〉 do the works of Abraham. 〈…〉 Abraham though he were justified by faith alone, yet he was not justified by such a faith as is alone. But howsoever the notable faith of Abraham whereby he was justified before God, and his dutiful obedience whereby he was known and declared to be just, appeareth in many particulars recorded by Moses, yet then especially he approved both his faith and obedience, when he was enjoined by a commandment of trial, to sacrifice his own and only son Isaac. For by this greatest trial the Lord's purpose was to manifest to the world his greatest faith and rarest obedience: and in respect of both to commend him to all succeeding generations, as a most lively pattern to be followed of all the heirs of promise. For which cause as I thought this notable story of Abraham's trial most worthy to be handled in this Easters solemnity: so others have desired, and I have yielded, that the Sermon wherein it was handled, should be made more public for the benefit of more than did hear me. Being therefore to publish this Sermon as the first fruits of mine english labours, I thought good to dedicate the same to your Worship, to whom with your loving brother, and the virtuous Lady your wife, I am for great benefits exceedingly bound: that there might remain some memorial both of your bountifulness, and of my thankfulness. Accept therefore (I pray you) according to your accustomed favour this commendation of Abraham's faith and obedience. And as hitherto you have (to God's glory be it spoken, and to the good example of others) showed yourself to be one of the sons of Abraham: so my desire is, that this example of Abraham commended unto you, may be some encouragement for you, to continue to the end in that course wherein you have long walked. That imitating still the faith of Abraham, and treading in the steps of his obedience unto the end, you may be sure after the labours of this life to rest in Abraham's bosom, 
Luk. 16.22.  where you shall receive the end of your faith, 
1. Pet. 1.9.  which is the salvation of your soul by the precious merits of jesus Christ, 〈…〉.  
〈◊〉, the 28. of April 1602. Your Worships in the Lord George Downame.   

AΣYNOΨIS OR BRIEF VIEW of the particulars contained in this Sermon.  
〈…〉 

Explication of the text, divided into a 

Proposition, where three questions are discussed. 

1. Whether God tempteth any to evil.  
2. In what sense he is said to have tempted Abraham.  
3. To what end he tempted him.    
Narration, declaring the action of 

God proving Abraham, which is two fold, his 

Vocation or call, preparing Abraham, to the trial.  
Commandment, containing the trial, which appeareth to be great, both by the 

Dearness of that which he was to forego, amplified by the Lord in four degrees, commanding him to sacrifice 

1. His son.  
2. His only son.  
3. Whom he loved.  
4. Even Isaac.    
Hardness of that which he was to undergo, showed by the 

Circumstances of 

Time when this commandment 

Was given.  
Was to be performed.    
Place in 

General, noted to be a hill in the country of Moriah.  
Patricular, lest indefinite.      
Substance of the work, that he was to offer Isaac for a burnt sacrifice, which was very hard in respect of his 

Affection to his son whom it had been 

Hard only to forego, but more hard by death, and that a violent death.  
Harder to 

Consent to his death.  
Deliver him to be killed.  
Be present at his slaughter.    
Hardest to kill him with his own hands, and that as a burnt sacrifice.    
Allegiance to God, viz. his 

Obedience with which how could it stand to do an act so 

Unlawful?  
Unnatural?  
Dishonourable to God?  
Scandalous to man?    
Faith: for how could he believe in the promises concerning Isaac's seed, and yet himself kill him, and consume him to ashes, before he had any seed?            
Abraham approving his 

Obedience, which was 

1. Absolute & simple.  
2. Resolute & serious  
3. Speedy and ready.  
4. Not heady or for a brunt, but discreet, temperate, constant, and courageous.    
Faith being assured that although Isaac were consumed to ashes, yet the promise of God concerning Isaac should be fulfilled.        
Application in respect of 

Gods proving Abraham, that he useth to try men▪ and that diversly: but his trials may be distinguished by the 

Objects, that is, the things wherein we are tried, and thus trials are of the 

Right hand, by temporal benefits. 

Offered.  
Conferred.    
Left hand, by crosses. 

Temporal.  
Spiritual.      
Subjects, that is, the men who are tried, viz. 

Hypocrites.  
Sound Christians.      
Abraham's approving himself, that if we would be esteemed his children (as all the faithful are) we must imitate both his 

Obedience, and to that end we must as he did 

Deny ourselves.  
Think nothing too dear for God.  
Resolve beforehand to do what soever God shall command.    
Faith in 

Believing the promises of God.  
Working by love.           

ABRAHAM'S TRIAL.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gen. 22.1. to the 13. 
1 After these things it came to pass that God himself tempted Abraham, and said unto him, Abraham: who answered, Here am I  
2 And he said, Take now thy son, thine only son, whom thou lovest, even Isaac, and go thy ways unto the land of Moriah, and offer him up there for a whole burnt offering upon one of the mountains, which I will tell thee.  
3 Then Abraham rose up early in the same morning, and saddled his ass, and took two of his servants with him, and Isaac his son, and clove wood for the burnt offering, and rose up and went to the place which God had told him.  
4 The third day Abraham lift up his eyes, and saw the place a far off.  
5 And Abraham said to his servants, Stay here with the ass: for I and this youth will go yonder and worship, and come again unto you.  
6 Then Abraham took the wood for the burnt offering, and laid it upon Isaac his son, and he took the sire in his hand and the knife, and they both went together.  
7 And Isaac spoke to his father & said, My father. And he answered, Here am I, my son. And he said, Behold the fire and the wood, but where is the lamb for the burnt offering?  
8 Then Abraham answered, God will provide him a lamb for a burnt offering, my son: and so they two went together.  
9 And when they came to the place which God had told him, Abraham builded an altar there, and couched the wood, and bound Isaac his son, and laid him on the altar upon the wood.  
10 And Abraham stretching forth his hand, took the knife to kill his son.  
11 But the Angel of the Lord called unto him from heaven, saying, Abraham, Abraham. And he answered, Here am I  
12 Then he said, Lay not thine hand upon the young man, neither do any thing to him: for now I know thou fearest God, seeing for my sake thou hast not spared thine only son.  
IN this chapter the Holy ghost hath recorded the memorable history of Abraham's temptation by God himself concerning the immolation of Isaac, pretended by God, and intended by Abraham, unto the 11. verse: and the events thereupon ensuing, in the rest of the chapter.  
The story of the temptation consisteth on two parts: the proposition in the first words, containing both the argument of the story, and the scope and purpose of God in this business, viz. that God tempted Abraham: and the narration in the rest of the words, unto the 11. verse. Wherein is declared both the action of God tempting, and the behaviour of Abraham when he was tempted. In the proposition the Holy ghost giveth us, and all that shall read or hear this story, an item, or watchword, that howsoever Abraham was to understand the commandment following, concerning the kill and sacrificing of his own son, as a serious precept, the omission whereof had been sin unto him, and an honouring of his son more than God: yet notwithstanding the Lord bade him offer his son, not because he would have Isaac sacrificed, but Abraham's faith and obedience tried. Which also appeareth by the event, vers. 11.12. where the Lord, who is not changed, by a contrary commandment signifieth that he did inquire (as Ambrose saith) his affection, 
Affectum tuum inquisivi, non factum exegi. Ambros. In voto probavi quod in facto renui. August. de tempore Serm 73.  and not require the fact: and as another, he did approve in the intent and desire, which he disproved in the performance. Now this warning that God did but tempt Abraham was necessarily to be given, lest men understanding the commandment following, as a serious precept which God would have fulfilled, might imagine that God is pleased with sacrificing of men, or might justly ground their devilish practice of sacrificing their children upon this commandment of God.  
This admonition therefore teacheth us to understand the commandment following, as the question which our Saviour propounded to Philip concerning the feeding of five thousand men, joh. 6.5, 6. Whence shall we buy bread that all these may eat: this he said tempting him, for himself knew what he was purposed to do. So in this place God saith to Abraham, Go offer thy son to me for a burnt sacrifice. This he said tempting him, for himself knew what he was purposed to do, viz. to try, and by trial to manifest Abraham's faith and obedience, and to propound the same to all ages following as a most worthy pattern to be followed. But whereas it is said that God tempted Abraham, for so the words are (haelohim nissah) and the Apostle speaking of this matter, Hebr. 11.17. By faith (saith he) Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when he was tempted, offered Isaac, divers questions may not unprofitably be moved: and first whether God tempteth any man or not. For james saith, chap. 1.13. that God tempteth no man, and therefore that no man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he is tempted, may say that he is tempted of God. And yet Moses here saith that he tempted, and as the seventy Interpreters read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and accordingly the Apostle Hebr. 11.17. meaneth that Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when he was tempted, was tempted of God.  
I answer by distinction, that temptations are either provocations to evil, or probations and trials. Of temptations as they are provocations to evil, God is not the author; neither doth he tempt any unto sin, as james saith, but the devil as the principal, who is therefore called the tempter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the world and the flesh as his servitors. For from the flesh, 
1. Pet. 2.11. jam. 1.14.  that is our own corruption, arise evil and noisome concupiscences which fight against our soul, whereby we are tempted and stirred up to evil.  
The world is said to tempt in respect of men in the world, or worldly things. Men tempt either by words counseling, alluring, incensing and provoking to sin, or by deed and example. Worldly things whereby men are tempted are either the desires of the world drawing to evil, or the terrors of the world withdrawing from good.  
The devil tempteth either immediately by casting bad motions as it were fiery darts into men's hearts, 
Ephes. 6.16  which are called his suggestions: or mediately by means, using either as his instruments sometimes the flesh, that is our own corruption, which is as it were the devils bawd prostituting the soul to his temptations, or the mediation of other men sometimes friends sometimes foes, who are as it were the devils brokers: or else as objects and occasions either the desires of the world which he useth in respect of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is getting as baits of sin, and in regard of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is the using, as the snares of sin, or the terrors of the world, which are as it were the devils bugbears to scar us from well-doing. As touching these temptations therefore which are provocations to evil, we conclude with james 1.13. Let no man when he is tempted say I am tempted of God: for God as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that cannot be tempted to evil, so he tempteth no man, namely to evil.  
But you will say, God tempteth Abraham to kill his own son which is a sin, and elsewhere he is said to harden men's hearts, to lead them into temptation, etc.  
Ans. Whether this particular whereunto Abraham was tempted were a sin or not, I will anon discuss in the person of Abraham. In the mean time this general assertion is to be retained, that God tempteth, that is, provoketh no man unto sin.  
Ob. Why then do we pray that he would not lead us, or as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth, that he would not carry or bring us into temptation?  
Answ. It is one thing to tempt, and another to lead into temptation: as it is one thing to execute punishment on a malefactor, and another to deliver him over to the executioner; the one is the act of the hangman, the other is the act of the judge. So the devil tempteth and God leadeth into temptation. For the better understanding whereof we are to know that there be three degrees of the Lords dealing in this case. For first the Lord sometimes bringeth his servants to be tempted, as it were his champions into the lists of the combat to be encountered and tried, that his graces in them may appear, but not to be foiled, and much less overcome or utterly vanquished. Thus our Saviour Christ was carried of the spirit into the wilderness to be tempted of the devil, Matth. 4.1. Thus job was permitted, yea and committed into the hands of Satan to be tempted.  
Secondly, the Lord sometimes delivereth men to be tempted, and leaveth them for the instant to take a foil, either for a chastisement or a trial, that they might be humbled at the sight of their own weakness, and be made more circumspect for the time to come. Thus the Lord left Ezechias when the Ambassadors of Babylon came unto him that he might tempt, that is, prove him, and know, that is, make known all that was in his heart, 2. Chro. 32.31. The like may be said of David and Peter when they fell.  
Thirdly, the Lord sometimes delivereth men over to the devil as his executioner, or to their own lusts, not only to be tempted, but to be overcome and to be carried headlong into sin, as a just punishment of their former sins. For howsoever men thus given over do as it were take a felicity in sinning, yet of all punishments that can befall a man in this life, 
Rom. 1.24.26.28.  this is the most dreadful judgement. In this sense therefore God is said to lead men into temptation, as also to harden men's hearts, not that he tempteth, that is, provoketh any to sin, or infuseth sin into them, nor that he hardeneth, that is, of soft maketh hard, but that they being hard and in the slavery of sin and Satan already, he giveth them over for a just punishment of their former sins, further to be hardened and enthralled: which hardness and thraldom they further gather to themselves willingly, hardening their own hearts, 
Exod. 15.32.  and committing sin with greediness. 
Ephe. 4.19.  It cannot therefore be proved that God tempteth any, and yet it cannot be denied but that in all temptations he hath a stroke. For this is a certain truth, that nothing can happen inscio aut invito Deo, without God's knowledge or against his will. For his knowledge is omniscient, and nothing can escape it, his will is omnipotent, and nothing can resist it. The devil therefore cannot tempt a man, unless God would have him tempted; nor foil him, unless God would have him foiled; nor vanquish him, unless God would have him vanquished. And although the devil in tempting, and the man which yieldeth to the temptation do both sin; yet by their sins the Lord bringeth to pass his own good work. As for example, the chastisement, trial, or amendment of his servant, or the just punishment of the wicked. And howsoever the devil and wicked men in respect of their will and endeavour rebelliously oppose themselves against the will of God; yet the event is no other than God hath appointed, God in his infinite wisdom and almighty providence, so overruling the actions of all his creatures, that when they think nothing less than to do the will of God, they become his instruments unwittingly for the effecting of his designs, as August. saith ad Laurent. cap. 100 Hoc quip ipso quod contra Dei voluntatem fecerunt, de ipsis facta est voluntas Dei: But we must distinguish betwixt the evil work of the bad instrument and the good work of God, which by the evil instrument he bringeth well to pass, which is never the worse for the bad instrument, as it is never the better for the good. As for example, when a malefactor (whom the Magistrate perhaps suffereth to go unpunished) falleth into the hands of thieves and is murdered, the judgement of God upon him is no less just, then if he had been put to death by the Magistrate. Albeit the instruments by whom this judgement is executed, are wicked murderers. Thus through the envious sending of joseph by his brethren, who therein set themselves against the will of God revealed in Joseph's dreams, the Lord in mercy sendeth him to be a father unto Pharaoh, and a fosterer of his Church, Genesis 45.7. and 50.20. By the filthy incest shamefully committed by Absolom, the Lord justly punisheth the adultery of David, 2. Sam. 12.11.12. By the treacherous, unjust, envious giving over of our Saviour to death, by judas, Pilate, and the Priests, the Lord in unspeakable mercy gave his son to death for us, Act. 2.23. and 4.28. So by the wicked and malitions temptations of Satan, who therein seeketh the ruin and perdition of the faithful, the Lord furthereth their salvation, sometimes chastising them for their amendment, sometimes trying their faith and obedience, sometimes exercising them to humility and mortification of sin, always so onerruling the malice of the devil, that even in his temptations, wherein he intendeth nothing but their harm and destruction, he becometh (maugre his spite) the instrument of God to further their salvation.  
Thus than it appeareth that God tempteth no man unto evil, and that howsoever the Lord hath a hand in all temptations which be unto evil, yet he worketh no evil, but useth, ordereth, and disposeth them unto good, and so overruleth all his creatures, that when they intent and do evil to their own damnation, they are the instruments of God to advance his glory and further the salvation of the elect. The which doctrine as it ministereth singular comfort to the faithful, unto whose good all things, even the temptations of Satan, do work together, Rom. 8.28: So it serveth to discover the devilish malice of the Papists, & namely of the shameless author of the twelve Articles, who is not ashamed to publish in print, that we not only make God the author of sin, which is blasphemous, but the only cause of sin, and (that which the devil would have been ashamed to utter in his own person) that we make God worse than the devil, Articl. 10. But I conclude this point with Fulgentius, ad Monimum. lib. 1. pag. 57 Deus itaque licet author non sit malarum cogitationum, ordinator est tamen malarum voluntatum, & de malo opere cuiuslibet mali, non desinit ipse bonum operari: That is, God therefore although he be not the author of evil thoughts, yet he is an orderer or disposer of bad wills, and by the bad work of every wicked one, he ceaseth not to effect that which is good.  
Hitherto we have spoken of the former kind of temptations which are provocations to evil, in which sense God tempteth no man. The other kind are probations or trials, in which sense God in divers places of the Scripture is said to tempt, that is, to try or to prove men, and that diversly, as we shall hear anon.  
But it will be said, that tentare, to tempt or try a man, is to take an experiment of him that is tried, presupposing in him that tempts either ignorance or doubting at the least: the former whereof is a privation or absence, the latter a defect and want of knowledge; but neither is incident to the all-knowing God, who with one eternal view or act of understanding, doth at once perfectly and distinctly know all things that have been, are, or shall be. It may therefore be demanded in the next place in what sense God is said, who knoweth all men better than themselves, to tempt or prove them.  
I answer, that tempting or proving doth not always presuppose ignorance or doubting in him that tempteth. For there are two sorts of tempting or proving: the one when a man tempteth to take an experiment of that which he knew not, or doubted of; as when a master trieth the fidelity of his servant, or one friend the good will of another, whereof he is not sufficiently persuaded. The other, when one tempteth, to cause the party tempted to give an experiment of that which he already knoweth: as when a Schoolmaster calleth forth one of his best scholars, and apposeth him in such questions as he can answer. The end of both indeed is experimental knowledge: but of the former, the knowledge of him that tempteth, that he may by experience know somewhat whereof before he was ignorant or doubtful: of the latter, the knowledge, not of him that tempteth, but of him that is tempted, and also of others. In the former sense, tempting cannot properly be attributed to God, yet unproperly and after the manner of men, it may. For even as God is said to be angry or sorry, or to repent, Non quantum ad affectum, sed quantum ad effectum: Not in regard of the affection which is not incident unto God, but of the effect, when he doth that which a man would do when he is angry, or sorry, or repenteth: So God may be said to tempt metaphorically, when as after the similitude of a man he saith or doth any thing whereby the mind and disposition of him that is tempted may appear either to himself or to others. And as this is spoken here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is by a metaphor taken from men, so afterwards vers. 12. when he saith, now I know, that is, now I have experience or experimental knowledge: for thereunto tempting directly tendeth. But in the latter sense tempting may properly be ascribed to God, who is then said to tempt, when he bringeth men into trial, and causeth them to give an experiment of that which is in them, that their mind and disposition may be manifested, not to God (before whose eyes all things, be they never so secret, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 
Heb. 4.13. Va●in. apud ●ez●m.  naked, and as it were cut through the back bone) but to themselves and to others. In this sense God is said to have tempted Abraham, when he caused him to give an experiment to the world of his excellent faith and obedience: and answerably he is said vers. 12. now to know that Abraham feared God, when Abraham had given a good experiment of it, as Procopius fitly expoundeth those words, Nunc novi, i. nunc specimen eius rei dedisti eximium. And thus tempting, which in the former sense is attributed to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the manner of men, is according to the latter sense understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it beseemeth God, 
De Sancta Trin. lib. 1.  as Athanasius speaketh.  
Now if it be further objected, that if God would take trial of Abraham's faith and obedience, he should have tried him rather whiles he was younger, and before he had given so many testimonies of his faith and obedience: for it may seem strange that he would try a tried servant: I answer, according to that which hath been said, that God taketh trial of his servants to another end then men do. Men take trial of their servants, because they would have experience olf their fidelity, which is not sufficiently known unto them. But God, to whom the secrets of all hearts are known, needeth not make trial of men to this end, that he might learn something which before he knew not. But he is said to try men, when he causeth them to give experiments of that which he perfectly knoweth, and that either to themselves or to others. To themselves, for as Augustine well saith, 
De tempor● Serm. 72.  Nescit se homo nisi in tentatione discat se: A man knows not himself thoroughly, unless, by tentation he hath experience of himself. For men many times overween their own gifts, and therefore God bringeth them into trial that they may see their own weakness, that seeing it they may be humbled, and being humbled they may be more fervent in prayer, more circumspect of their ways, and as it were more jealous over their own hearts. Thus the Lord afflicted the Israelites in the wilderness, that he might tempt them and know what was in their hearts, whether they would observe his precepts or not: that is, that by their afflictions and trials he might discover unto them their own weakness and unability to keep his law, and that they by this means might be driven unto Christ, Deut. 8.2. The like may be said of Ezechias, 2. Chron. 32.31. whom the Lord left to himself for a time, that he might tempt him and know whatsoever was in his heart. On the other side, men sometimes excelling in humility, are defective in thankfulness, too much prejudging their own gifts, and therefore the Lord bringeth them also to trial, that they seeing his graces in themselves, may be thankful unto him for them. What shall we say then? 
De tempore Serm. 72.  Sic ergo ignarus est Deus. rerum etc. (saith Augustine) Is God therefore so ignorant of human affairs, so unacquainted with men's hearts, that he should by tempting seek to find men? No, but that man should find himself. For (as he also saith) there are many things in a man hidden and unknown unto himself, 
Ibid.  which are not manifested or made known, but in temptations. And as the Lord by temptations maketh men known to themselves, so also to others. First, in respect of their frailty, that we by their example may become more circumspect, especially if they whose example we behold, were better and stronger than ourselves. For if David, if Ezechias, if Peter, when they were tempted, bewrayed their weakness, how had we need to watch and to pray that we enter not into temptation? 
Matt. 26.41  Secondly, in respect of their faith and constancy, that we seeing their good examples may both glorify God, and stir up ourselves to their imitation.  
But as touching the tried servants of God, such as Abraham and job were, this may be said in brief: that the Lord trieth them, that his graces in them, as their faith, love, obedience, constancy, patience, may be manifested not only to themselves, both to minister comfort unto them, and to stir them up to thankfulness, but especially to others, unto whom the Lord propoundeth them as notable patterns to be imitated. For even as schoolmasters sometimes call forth some of their most toward scholars, and take exact trial of them, partly to approve their own pains, and partly to stir up their other scholars to greater diligence: so the Lord maketh choice of some of his principal servants of whom he taketh exquisite trial, to manifest his graces in them, both to themselves and also to others, who comparing their own wants with their perfections, and perceiving how far short they are of that perfection which they are to aspire unto, may be stirred up to a daily increase in piety. And to conclude this point with Augustine, Serm. 72. de temp. where having showed that Abraham was tempted, that he might be the better known to himself, he addeth: And if Abraham were known to himself, yet he had not been known to us. Verily he was to be manifested either to himself or to us. To himself, that he might know wherefore to give thanks: to us, that we might know either what to beg of God, or what to imitate in the man.  
So much may suffice to have spoken of the proposition: wherein we have discussed these three questions: first, whether the Lord who is here said to have tempted Abraham to kill his own son, doth tempt any man unto evil: and secondly, if the Lord tempt none to evil, then in what sense he is said to tempt Abraham, namely to try or prove him: and thirdly, to what end the Lord, who by himself knoweth all things, tempted and proved Abraham, which Augustine briefly noteth, 
De tempore serm. 73.  Vt manifestetur mundo, qui iam notus fuerat Deo: That he might be manifested to the world, who was already known to God.  
Now we are to proceed to the narration, wherein this great trial of Abraham is declared. And in the narration we are to consider two things, the action of God tempting, and the behaviour of Abraham when he was tempted. The action of God is twofold, his vocation or call, whereby he prepareth Abraham to undergo this trial, vers. 1. Secondly, his commandment, whereby he trieth him, vers. 2. As touching the former: Seeing the thing here enjoined to Abraham, namely that he should with his own hands kill his son Isaac, and offer him for a burnt sacrifice, was in show not only most cruel and unnatural, but also repugnant to the commandments and promises of God: therefore this is to be presupposed as a most certain truth and taken for granted, that Abraham was as certainly and infallibly assured, as a man can be certain of any thing, that it was the Lord himself which gave him this commandment. For if Abraham could but have suspected that it was not the Lord which spoke unto him; how easily might he, yea and how resolutely ought he to have repelled this temptation, as being not so likely to be a serious commandment of God, as an instigation of Satan, who might seem thereby to provoke him to murder his only son, and by sacrificing him to cut off the promises concerning the blessed seed of Isaac. But the Lord so fully enlightened his mind, so powerfully affected his will, so certainly assured him of the truth of this revelation, as that he could not possibly once doubt thereof. To this end the Lord speaketh familiarly to him and calleth him by his name, Abraham, that he might duly attend, and advisedly consider who it was that spoke unto him: And then having received his answer, Here am I, wherein Abraham showed himself not only assured of the person that spoke to him, but also resolved to put in execution whatsoever he should command: then I say he propoundeth the commandment, whereof I am now to speak. But first with this protestation, that it containeth the greatest trial that ever any mere man was exercised withal, and indeed far greater than I in my weakness am able to set forth unto you, according to the worthiness of the matter. Neither are you to marvel hereat, as though the Lord dealt hardly with Abraham whom thus hardly he tempted, nor yet to please yourselves that you are not tried after the same measure. For seeing the Lord is faithful, and suffereth none of his children to be tempted above their strength, therefore he proportioneth their temptations and trials, 
God in trying his servants observeth a Geometrical proportion.  according to the measure of grace bestowed upon them. Hence it is that the best servants of God have endured the greatest trials: and accordingly Abraham's strongest faith is proved by the greatest trial, whereas the weaker faith of others, is exercised by easier temptations. For what Schoolmaster that seeketh by trial to encourage or approve his scholar, and to commend him to others (as the Lord doth his tried servants) will appose a petite that learneth his A, B, C, in Greek or in Hebrew? But trials are proportioned to men's strength, the strongest faith hath the greatest trials, the weakest faith hath the least trials, and where are no trials, it is a sign of no faith.  
Now that Abraham's trial was exceeding great, it may evidently appear by those two things whereby the greatness of trials is to be esteemed, to wit, the dearness of that which he was to forego, and the hardness of that he was to undergo. The sum of both is, that he was to sacrifice Isaac. The dearness of that which he was to forego, is of purpose amplified by the Lord himself to increase the trial, in four degrees, plainly distinguished in the original text. Take now (saith he) eth bincha, thy son, eth iehidcha, thy only son, asher ahabta, whom thou lovest, eth ijtscak, even Isaac, and offer him for a burnt sacrifice. Take thy son, thine only son, whom thou lovest, even Isaac. Alas, what needed all these words? had it not been sufficient to break his heart, to have said, take thy son and offer him, but he must be put in mind that he was his only son whom he loved, even Isaac his joy? But the Lord having given him strength to bear, layeth load upon him, and by every word which is added, he addeth to the weight.  
For a father to lose his son, especially by death, & that violent death, it is a greater grief than any man can conceive that is not a father, such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or natural love God hath implanted in parents, who therefore desire to die before their children, and exceedingly grieve if they survive them; but especially in godly parents, and heroical natures, wherein these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are most effectual; but most especially in Abraham, in whom this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did excel, who as he had long wanted, so did he most earnestly desire, and highly esteem of a son, in so much that without him he little esteemed of all outward blessings beside. For whereas God had by his promise (Gen. 15.1.2.) encouraged him, Fear not, Abraham, I am thy buckler, and thine exceeding great reward. O Lord God (saith he) what will't thou give me, seeing I go childless? And therefore to lose him whom he so greatly desired, and highly esteemed, must needs in all likelihood be an exceeding great grief unto him. How did David lament the death of Absalon his rebellious son, when he wept and said, O my son Absalon, my son, my son Absalon, would God I had died for thee! O Absalon, my son, my son! 2. Sam. 18.33. How did jacob mourn for the supposed death of joseph, Genesis 37.34.35. he rend his clothes, and put sackcloth about his loins, and sorrowed for a long season, and when all his sons and daughters rose up to comfort him, he would not be comforted, but said, Surely I will go down into the grave to my son, mourning? And how again was he revived, when he understood that joseph was not dead, Gen. 45.28. where it is noted, that the spirit of jacob revived, And Israel said, I have enough, joseph my son is yet alive. And yet jacob and David had many other sons, whose presence might comfort them in the absence of any one that they miss. But Abraham was to forego his only son, which is the second degree to increase his grief. For of many to have offered any one to God, as it were the first fruits of his children, as Philo speaketh, it had been a less matter: but having but one, and no hope of more by Sara, his only wife, to give him was to forego all, and with him all hope of posterity, which might have pierced his heart with unspeakable grief. Therefore the Scriptures when they would signify the greatest sorrow that may be, they use to compare it to the sorrowing of a father for his only son, Amos 8.10. Zach. 12.10. And as this might have caused great grief, so it required great love, not only to forego, but willingly to forego his only son. For this was a figure of God's love to us, which in the Scriptures is worthily noted to be exceeding great, because he hath given his only begotten son for us, joh. 3.16. Rom. 8.32. 1. joh. 4.9.10. But both his love of God and cause of grief for his son may greatly be amplified, if you consider in what respects he is called his only son. For in this word, as Calvin speaketh, there was repetitus ictus, a doubled and trebled stroke, which might have wounded his heart. For he is called the only son, first in respect of Sarai, who in regard of him was called Sarah, with promise that she should be a mother of Kings and of nations, as Abram also by the addition of the same letter (he) was called Abraham, to signify that he should be a father of many nations, Gen. 17.5.15. and to put him in mind of this promise, which is crossed by the commandment, vers. 2. the Lord calleth him by his name, Abraham, vers. 1. Secondly, he is called his only son simply, after the sending away of Ishmael, whereunto the Lord in these words seemeth to have relation, to gall his mind with the memory of his putting away of Ishmael, whom also he dearly loved. As though he would signify unto him, that he was not contented to have caused him to put away Ishmael the son of the bondwoman, whom also he loved; leaving unto him Isaac alone; but he will have him forego Isaac too, the only child which he had, or could look to have by Sarah, in respect of whose seed notwithstanding both he and she were promised to be the parents of nations and Kings.  
But although Abraham loved Ishmael dearly, yet he loved him but a little in comparison of Isaac, and therefore that is added in the third place, whom thou lovest. Indeed if he had been a son whom either he had not loved, or loved but with an ordinary love, the trial had been the easier: but now the Lord tried him in that which was nearest and dearest unto him, for Abraham (as josephus speaketh) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loved Isaac with more than an ordinary love: 
This was saith Philo, lib. de Abrah. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the most forcible motive of love because as he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, parents dote as it were, upon those which are late borne. De tepore Serm. 73.  first, because he was the child of his old age: for (as Philo saith) parents exceedingly love those which are late borne, and this is noted to have been the cause of jacob his extraordinary love towards joseph, Gen. 37. vers. 3. The reason is (saith Philo) either because they have long desired them, or because they look for no more: this therefore much increaseth the trial in that as Augustine noteth, jubetur filium victimare, solatium paternae senectutis, & unicum pignus posteritatis: qui quanto serior, tanto dulcior: He is commanded to sacrifice his Son, the solace of his Father's old age, and the only pledge of posterity: who the later he was borne, the sweeter he was to his parents. Secondly, because he was the son of the free-woman, 
Gal. 4.22.23  and therefore not only his legitimate son, but that son with whom and whose seed the Lord had promised to establish his everlasting covenant, Gen. 17. vers. 19 Thirdly, because he was much desired, long expected, and after many delays (which increase the desire Pro. 13. 5.1●) and by many earnest prayers at the length obtained. Fourthly, because he was given him of God by miracle▪ above the course of nature, as a pledge of God's love to him. Fiftly, because he was a virtuous, gracious and obedient son; which appeared in the voluntary submitting himself to God and his father even unto death, as being therein a type of Christ. And lastly, which I touched before, because he was his only child. For love divided among many is not so fervent. And yet these three degrees, to forego his son, his only son, whom he loved, are nothing to the last. For it was Isaac that he was to lose, Isaac the joy of his heart, Isaac the pledge of God's love, the reward of his faith, the earnest of his salvation, of whom it was said, in Isaac shall thy seed be called, in whose death the promise not only of posterity, but also of the Messias who was to come of him, might seem to be repealed and brought to nothing. And therefore with him the Church who was to come of him, might seem to die, and in his loss concurred in all appearance the loss of salvation both to himself and to all the heirs of promise. For no salvation but by Christ, who according to the promise of God, was to come of Isaac. In the former degrees Abraham was to contend with nature and with natural affection, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Philo.  which I confess is hard to do: but in this he was to contend with grace, and to oppose himself to the word and promise of God. Why, to bid him offer Isaac, was as much in appearance as to bid him rend in pieces Gods covenant, to renounce all assurance of God's love, to destroy the Church as it were in the shell, and to cut off all hope of salvation by Christ.  
And thus have we considered the dearness of the person, whom Abraham was willingly to forego: now we are to consider the hardness of the action which he was to perform, which indeed appeareth to have been very hard in respect both of his affection to his son, and of his allegiance unto God. And in both respects the hardness may be showed, both by the substance of the work itself, and the circumstances thereunto belonging. The work as you have heard was, that he should offer up his son unto God for a burnt sacrifice. The circumstance is twofold, of time and place. The time, both when this commandment was given, and when it was to be performed. It was given (saith the holy Ghost) in the first words of the chapter, After these things, which have relation to the matters contained in the last chapter, although not to the last words of the chapter. That is, after the Lord had commanded Abraham to put away Ishmael, and had given him many notable promises in Isaac, concerning the multiplying of his seed which should inherit the land of promise, and the blessing of all nations in the promised seed, and for a pledge of his love had given him many temporal blessings, insomuch that Kings were desirous to enter into league with him. So that now Abraham after Ishmael was gone rested wholly upon Isaac, and as himself lived in great prosperity and favour of God; so he took this to be his greatest felicity, that he was to leave Isaac behind him the heir of his happiness, and the inheritor of the favour and promises of God: insomuch that now Isaac being grown to man's estate (for now he was as josephus saith 25. years old, as others 33. as the Seder Olam, 37) he began to bethink him of providing a wife for him, that the promise concerning his seed might be performed (as may be gathered by the last event mentioned in this chapter, whereby the Lord to gratify his desire, gave him hope of a wife out of his own kindred) after these things I say, when Abraham was in the height of his prosperity, and in the top of his felicity, resting wholly upon Isaac, and living in certain expectation of the accomplishment of the promises made in him, even than the Lord propoundeth unto him this commandment, which might cross all these promises, cut off his happiness, and overthrow all his expectation. This circumstance doth greatly increase the trial, which had been far easier, if this commandment had been given before the eiecting of Ishmael, with whom alone Abraham could have been contented, as may be gathered out of Genesis 17.18: before he had received such promises, or conceived such hope of the performance thereof in Isaac, or had tasted so plentifully of God's blessings, which now he hoped to leave to Isaac, as the inheritor of his happiness, and of God's favour: for the more a man hath to leave to his child, the more he is grieved if he lose his only child.  
As touching the time when this commandment was to be performed: he must take him presently without further respite: for so he saith, Take now, vers. 2. but he must offer him three days after, vers. 4. that is, although this work was most hard, in man's judgement most unreasonable, and in show most cruel and barbarous: yet he must deny himself and his own reason, and without further consultation not only resolve to do it, but also address himself to this work. But having once resolved, and being entered into the action, he should not offer him until the third day. He might have bidden him presently to dispatch, to rid him of this care and grief, or if he would needs have him go into the country of Moriah, (because there was the place which after he would choose for his worship and service, 2. Chron. 3.1. where also our Saviour offered himself upon the cross, of which sacrifice this immolation of Isaac was a type) yet he might have concealed it from him, as Abraham in his fatherly care concealed it from Isaac, until he came to the place, because he would not macerate his son with a tedious expectation of death. The which circumstance also doth add great weight to the trial, especially if you consider the manifold exceptions, which his own knowledge set on work by his affection could object, and the cunning objections which Satan would suggest, and those diverse occurrents which might hap in the mean space, especially the continual company of Isaac, whom he could not behold without great remorse, his sweet conversation and amiable speeches, which might make him relent. So that by this delay Abraham's faith and constancy was strongly assaulted, and his heart being resolute was macerated with the expectation of this dreadful sacrifice. It is truly said, Acerbissima est mora quae trahit paenam: And many times the long expectation of death, is worse than death itself.  
The place also, howsoever in general terms it was declared that it should be one of the hills in the country of Moriah, which was distant from Beersheba, where Abraham received this charge, and whither he returned unto his family, vers. 19 as Lyra saith 20. leagues, as Luther & others 10. German miles: yet in particular the place was not defined: but for the greater trial of his faith and obedience (as in his calling out of Vr, Heb. 11.8.) left indefinite. For if on an hill, than he might think not in an obscure and secret, but an open and conspicuous place; and perhaps in the presence or view he knew not of whom, and therefore he could not tell what either danger or offence he might incur, by sacrificing his son there. And whereas he came not to the place before the third day, you may think, either that the place was so far distant, as that an old man of 125. years or upward, traveling on foot, with an ass loaden with all necessaries both for the sacrifice and their own provision, could with conveniency come thither no sooner, especially being to travel leisurely, that he might the better meditate and advise of that which he went about; or if he came into the country sooner, that the Lord for his greater trial held him in suspense, not showing him the hill before the third day. So that by the circumstance of time and place, it appeareth that Abraham had time enough to bethink him, that if he had not been very resolute, he might have desisted from this enterprise.  
Now as I said, the work itself was very hard to be performed of him, whether you consider his affection to his son, or his allegiance to God. For as touching the former, it had been a sore matter, as I showed before, only to have foregone his son, as appeareth by his foregoing Ishmael, chap. 21.11. and jacob his unwilling forbearing of Benjamins' presence for a time, Gen. 42.38. especially being his only son, the son whom he loved even Isaac the joy of his heart; more especially to have foregone him by death, and that a violent death (for the true parent 1. King. 3.27. desired rather to lose her child altogether, then have half of him dead) but most especially seeing his death seemed to annihilate the promises of God, not only concerning the multiplication of the Church, but also concerning the salvation of the faithful by Christ, who was to come of Isaac: to consent unto his death had been more grievous, having consented to deliver him to death had been doleful, to be present thereat had been more woeful. The eloquent Poet Euripides, and the cunning Painter Timanthes, 
Iphigeneia. Plin. 35.10.  were no otherwise able to express the doleful countenance of Agamemnon, being present at the sacrificing of his daughter Iphigenia, then by covering his face: because howsoever they could decipher the mourning countenance and doleful behaviour of her other friends, 
See Tully in Oratore.  and that in divers degrees, yet they perceived, neither pen nor pencil could express the grief of a father being present at the death of his child. What then shall we say to this work enjoined Abraham, that he should not only consent to his sons death, nor to deliver him to others by them to be sacrificed, nor to be present only thereat, which few men could endure (for my part saith Luther on this place, Ego non potuissem esse spectator, nedum actor & mactator: I could not have been a beholder, much less an actor or slaughterer) but also that with his own hands he should kill his own son, who was more dear unto him than his own life. And how should he kill him? as a burnt sacrifice: that is, first he was to bind him and to lay him upon the altar, then to cut his throat, after he was to sprinkle his blood round about upon the altar, 
Leuit. 1.5.11  than was he to cut him in pieces, and having pulled out his entrails, and washed them in water, he was to burn all on the altar, himself making and tending the fire, and putting every part as it should fall out from the rest into the fire again, until all were consumed to ashes: which is signified by the phrase of speech which God useth, vehagnalehu shame legnólah, and make him ascend there (namely in smoke) as a whole burnt offering, whereof nothing remaineth but ashes. And all this was to be performed of a most tender hearted father in his own person, to his dear and only child. Whose bowels earn not to think of this fact, who would not swoon to see it, who would not die rather than do it? And not only his affection towards his son might have hindered him from this act, but much more his allegiance to God, even his obedience and his faith which here the Lord tried. And whereas in other temptations the word of God is our helmet of salvation to defend ourselves, 
Eph. 6.17.  and the sword of the spirit to offend our enemies; in this temptation Abraham found the greatest opposition against him in the commandments and promises of God. And surely (beloved) if God assault us with his word, wherewith in other temptations he doth arm us, how shall any man hope to stand? And yet this was Abraham's case. For if Abraham would show himself obedient to the law of God, then should he not do that which was in itself unlawful, and unnatural, dishonourable to God and scandalous to men. But this fact was condemned by the law of God, who as he forbiddeth the shedding of innocent blood, Gen. 9.6. so he alloweth it not in sacrifices. 
Sacrificing of men. Psal. 106.37  But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was acceptable to the Gods of the Heathen, who were devils, was most abominable to the Lord. As for him, Augustine saith De temp. Serm. 73. Deus pro nobis jussit filium suum occidi, non nostros immolari: God commanded his son to be slain for us, and not ours to be sacrificed. And if homicide be condemned, can parricide be allowed?  
It was unnatural, and against the law of nature for a father to kill his guiltless child: for even the brute beasts themselves do love and cherish their own brood. Dishonourable to God, as though he delighted in such cruel and unnatural sacrifices, or as though he would have men show their religion by committing parricide. Scandalous in respect of the Canaanites, amongst whom there was yet no such practice, as Philo saith, who might have condemned his religion, and abhorred his God for this one practice. Scandalous in respect of posterity, who would be ready to imitate his example. For even hypocrites, if outward service would serve their turn, 
Mich. 6.7.  would not stick to offer the fruit of their body, for the sin of their soul. Scandalous to his servants, who would either have bound him for a mad man, or finding him in his wits have detested him and his profession as bloody and barbarous. But scandalous especially to Sarah his wife, who how she would have taken the slaughter of her most dearly beloved and only son, in regard of whom she was called Sarah, a Princess, and promised to be the Queenemother of the Princes and people of God, and the great grandmother of the Messias, whom God had given her by miracle, especially being committed by Abraham himself, and without her privity and consent, I leave it to your wisdoms to judge. For if Zipporah when she was appointed by Moses only to circumcise her son, did cast the foreskin at his feet, and said, Thou art indeed a bloody husband unto me: and thereupon (as Tremellius and junius note upon Exod. 4.25. and 18.2.) in a rage refused to go any further with him: in what a case do you think would Sara have been, when she should have understood, that Abraham with his own hands had killed her only son, and in that manner which before I have described. And shall Abraham now show his obedience in doing that which in itself was unjust, unnatural, dishonourable to God, and scandalous to men? And as touching his faith, if Abraham would approve himself to be faithful and to believe the promises of God, then will he not commit that, whereby in all appearance the promises are overthrown. The promises were principally two: the first concerning the multiplication of the Church in Isaac's posterity, which was to inherit the land of Canaan: the second, concerning the salvation of the faithful in all nations, by the promised seed▪ which is Christ, who according to the promise was to come of Isaac. And shall Abraham now approve his faith, by killing Isaac, and consuming him to ashes? Nay rather this might seem a voluntary extinguishing of the Church, and a wilful renouncing of salvation by Christ. Didst thou believe Abraham in the promised seed, and was this thy faith imputed unto thee for righteousness, and can it now stand with thy faith to kill Isaac, in whom alone thou hast these promises? In Isaac shall thy seed be called, chap. 21.12. With Isaac and his seed (saith the Lord) chap. 17. will I establish mine everlasting covenant, etc. Dost thou believe to be saved by Christ, who was to come of Isaac's seed, and wilt thou with thine own hands kill him, of whom he is to come?  
And this was the trial whereby God proved Abraham's faith and obedience. Now let us consider how Abraham approved himself in this trial. For howsoever this trial was exceeding great, yet was not he tried above the strength which God had given him. And first consider how he approveth his obedience. For Abraham behaveth not himself, as any one of us would perhaps have done in the like case, alleging for himself and his son: Alas he is my son, mine only son, whom I dearly love, even Isaac the joy of my heart, without whom I can neither look for the multiplication of a blessed seed, nor salvation by the Messias who is to come of him: if therefore I should but forego him, it were death to me, if I should consent and be present at his slaughter, it were worse than death: if I myself should shed his innocent blood and bereave him of his precious life, if I should butcherlike slaughter him and cruelly burn his beloved body to ashes, it were a hell unto me in respect of that affection which I do, and as I am a father ought to bear him. Besides, this standeth not with mine obedience to God, to commit such an act which is so unjust, unnatural, dishonourable to God, and scandalous to man; nor yet with my faith in his promises, to kill him in whom they are made; and therefore I will rather die than I will thus deprive myself of my son, the world of the Church which is to be his seed, or the faithful of their Saviour which is to come of him. But Abraham although in his fatherly affection he were as tender hearted as the best of us, and in his wisdom did see and consider all these impediments; yet notwithstanding he was content to deny his affection, yea and his reason, and to perform simple and absolute obedience to God. For he might think; God hath revealed his will unto me in this commandment, so as I cannot possibly doubt but that it is the oracle of God; to this will of God therefore must I submit myself. What though Isaac be dear to me, yet I must not love him more than God; yea, for God's sake I must be willing to forego him. God hath promised his son to me, and shall I deny my son to him? And what though it shall seem an unjust thing to kill my guiltless son, yet I am sure it is more unjust not to obey God. And although I am to be unwilling to sacrifice my son, if it pleased God otherwise, yet must I be more unwilling to disobey God. And what though it seem unlawful and contrary to the law of God, yet I know it is not. Indeed to kill a man upon a private motion, without sufficient warrant and authority, is fearful murder: but I have sufficient authority, yea an express commandment from God, and therefore so far shall I be from sinning if I sacrifice Isaac, as that I shall fearfully sin, if I do it not. But you will say, hath not God forbidden the shedding of innocent blood? Yea, but the Lord who is the supreme lawgiver, hath this prerogative royal to dispense with his own laws, and may if it please him command things above the common course of justice; his will, which is the rule of justice, having this privilege, that whatsoever he willeth is therefore just, it being a mere impossibility that he who is goodness and justice itself, should either will or do any thing which is not just; and consequently all his commandments are to be understood with this exception or restraint, Nisi Deus aliter volverit, Unless God appoint otherwise. As for example, the law forbidding manslaughter is thus to be understood, unless God appoint or authorize a man to kill, as the lawful Magistrate, and the warrior in lawful battle. This particular commandment therefore given unto me of God, is my sufficient warrant to sacrifice my son, the general commandment to the contrary notwithstanding. 
August. de temp. ser. 72.  And therefore to conclude, Attendis quis feriat, & quem feriat? attend quis iubeat: Do you mark who striketh, and whom he striketh? mark also who commandeth, and acknowledge with me that the bare show and appearance of sin, should not drive me into a manifest and apparent sin. Besides, God almighty is a sovereign Lord over all his creatures, having absolute authority of life and death, who may kill or preserve, or any ways dispose of his own as pleaseth him, Matth. 20.15. and therefore if he will he may justly take away the life of any man by what means he pleaseth, although there were no cause of death in him. But there is also cause of death in my son, and in all men since the fall, seem they never so innocent. For as in Adam all have sinned, 
1. Cor. 15.22  and have made ourselves subject to death: so the Lord may justly, when it pleaseth him, take us out of this life, and by what means it pleaseth him. 
Heb. 9.27.  It is appointed unto all men once to die, and this debt we owe to God in respect of our sin, which debt also he may claim when it pleaseth him. Neither may he be thought to deal hardly with my son or any of his children, whose days he shorteneth, seeing he recompenseth their mortal life with immortality.  
And what though he be my son, yet seeing I have the commandment of God to offer him, this aught to be an inducement to me, rather than otherwise. For if he were a stranger or my servant, I might well suspect myself, lest by any sinister affection I were moved to enterprise this work. But seeing it is my son, whom I love above all things but God, 
Foelix orbis soret, si omnes sic fierem parricidae. Zeno. Veronens.  nothing but the pure love of God could persuade me to offer him.  
And lastly, what though many inconveniences are like to follow? what though I shall seem to cut off the promises as it were at the root, yet my duty is not to be a quariste to dispute of God's commandment, but simply to obey his will, and to commit the event to God.  
And as his obedience was absolute and simple, so also resolute and serious, as appeareth by these particulars: first, in that he acquainted not Sara or any other with his purpose, by whose persuasions and entreaties he might perhaps have been hindered. Secondly, that when he saw the place a far off, he would not suffer his two servants to go with him, vers. 5. lest perhaps they would have hindered him, condemning him of dotage: of which excuse an unresolute man would have been glad. Thirdly, in that he bindeth Isaac: for although Isaac when he understood the will of God willingly submitted himself, when as for his strength he might easily have resisted (for he was of years 25 at the least, 
Neither must that trouble us that he is called Nagnar, vers. 5. which is translated a child, for so are the two servants called, vers. 3.5. (whom Philo supposeth to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the ancientest in the family) and josua when he was (as the Hebrews think) 56. years old, Exod. 33.11. and David's soldiers 2. Sam. 1.15.  when his father was 125, of strength sufficient to carry, and that up the hill, wood enough to consume himself to ashes) yet lest any thing might have happened at the very instant, through the natural fear of present death, which is common to all, and natural commotion of the parts and members of the body, struggling against the sense of pain, he thought good to prevent the worst. And so resolute was Abraham's purpose to sacrifice his son, as that the Lord esteemed it as done. For so he saith, vers. 16. Because thou hast done this thing, and hast not spared thine only son: And the Apostle Heb. 11.17. plainly affirmeth, that Abraham when he was tempted, offered his son. To which purpose some expound those words, vers. 19 that he received him from the dead by a similitude: for so resolute was Abraham's purpose to offer him, as that in his opinion, who not once suspected a trial, Isaac was but a dead man. When as therefore he was spared by the commandment of God, he esteemed it as if he had received him from the dead.  
3. It was ready and speedy. For although there were many difficulties, as you have heard, and many impediments to hinder him, yet was not he long in resolving, and in overcoming them. Who would not have been daunted and amazed at such a charge? who would not have been at his wit's end? who would not at the least have sought delays, or desired respite? But Abraham early in the same morning ariseth, vers. 3. and presently addresseth himself to this work.  
4. And although it were speedy, yet was it not heady and for a brunt, but discreet, courageous, and constant. His discreet carriage of this action appeareth in all the particular actions and speeches mentioned in this narration, which Moses hath to this purpose particularized, as that he provided wood and other necessaries, that he loaded an ass with wood and food, that he took two of his servants to attend him, and so of the rest; all which he did to so good end and purpose, as that it might appear that this his behaviour was not a fantastical fit, or melancholy mood, but a discreet and temperate action, undertaken with due advice and mature deliberation, managed by rare wisdom and singular discretion. And therefore the Lord delayed the execution of this work unto the third day, that he might not only prove, but also approve the obedience of Abraham in this behalf, as being not performed on a sudden motion, or unadvisedly, but with advised deliberation.  
His courage and constancy appeareth in this, that having once resolved, and being entered into this action, nothing could hinder him from effecting the same, but the voice of God from heaven: not the affection to his son, not his sweet company; not his amiable speech, vers. 7. which might have moved a heart of flint, 
Chrysost. tom. 2. ser. 33  when as Isaac hostia, de hostia patrem interrogat: Isaac being the sacrifice, questioneth with his father concerning the sacrifice, and receiveth this answer, God will provide, my son; not the consideration of the contrary commandments of God, or repugnancy of the promises: but steadfastly persisteth in his course. And having already travailed two days, enduring all occurrents in the mean time, which beating upon him as waves upon a firm rock were dashed and repelled: and now seeing the place, the sight whereof might have daunted him; and having commanded his servants to stay with the ass, 
A caption in respect of their understanding, taking that properly which was spoken by a Synecdoche (we will return) and a prophecy in respect of the holy Ghost directing his speech according to the event.  using a cunning speech unto them, that they for want of a beast to be sacrificed, should suspect nothing; without show of passion and perturbation, with cheerful countenance & constant mind he performeth all those actions which were the forerunners of the sacrifice, every one representing unto him the death and slaughter of his son, which was to be committed by himself: He layeth the wood upon his son (as the cross was laid on Christ) with purpose (tender heart) to burn him upon it, himself takes the fire and the knife in his hand, a knife & fire, the sight whereof, if you respect his intent, might have cut his heart, and burned his entrails: and so they two went together, which the holy Ghost hath twice noted, ver. 6.8. partly to move compassion in the hearer, when he should consider this couple who they were, with what mind and to what end they went together, the innocent and obedient son suspecting nothing, carrying wood to burn himself, and a kind and loving father, carrying a knife to kill his son, and fire to burn him that was dearer unto him than his own life. Such a passage (saith Luther) is not to be found again in all the Scriptures: and partly to note the invincible constancy of Abraham, who having left his two servants behind, and being not only occasioned by his son's speech, which could not but go near him, but also importuned as it were by the opportunity of the solitary place to utter his grief (which otherwise a man would think should have burst his heart) notwithstanding he neither sends Isaac before, nor bids him come after, either that he might have less cause of grief if he were not present and in his sight, or more opportunity to grieve if he were a little absent and out of his hearing, but without show of passion accompanieth him to the very place, where he buildeth an Altar, coucheth the wood, useth no doubt some effectual speech to persuade his son, when it cannot be sufficiently marveled how he could persuade himself: having persuaded him, he bindeth him after the manner of sacrifices, Ne impatientia doloris victima calcitraret: Less through impatience of grief his sacrifice should kick or sting, as Augustine saith: having bound him hand & foot, he layeth him on the Altar upon the wood, 
Serm. 73. De temper  stretcheth out his hand, taketh his knife with purpose presently, I tremble to speak it, presently I say to cut his throat, to dismember his body, and after to set fire to the wood, that as a whole burnt offering he might be consumed, leaving nothing to himself in appearance of all his hopes and expectations but a few ashes. But blessed be God, in the very nick as he was giving the fatal wound, as appeareth by the sudden cry of the Angel, Abraham, Abraham, he is stayed from his purpose, and commended for his obedience; even as if he had sacrificed his son, the Lord (to whom obedience is more acceptable than sacrifice, 1. Sam. 15.22.) accepting of the sincere will and earnest endeavour of his servant for the deed itself.  
But although Abraham's obedience was singular, yet his faith, which was the ground of his obedience and his victory in the temptation, 
1. joh. 5.4.  was more wonderful: and therefore the Apostle saith, Heb. 11.17. By faith he offered Isaac. For Abraham had received a double oracle from God, the one a promise concerning Isaac's seed, the other a commandment concerning the burning of him to ashes before he had any seed. These 2. oracles in man's reason are contrary one to another, and nothing but faith can reconcile them. How then was Abraham to behave himself in this repugnancy of God's oracles? He knew certainly that the commandment was the word of the Lord, and therefore resolved whatsoever should come of it, to obey it, and to commit the event to God; and of the promise he could not doubt, but that it also was the very oracle of God, and therefore resolved to believe it, assuring himself that although Isaac before he had any seed were consumed to ashes, yet notwithstanding God would perform his promises concerning Isaac's seed. But how can this be? If Isaac's seed must inherit the land of Canaan, and Christ himself must come of his seed, then must he live until he have seed, and not be consumed to ashes before he have any: if he die and be burnt to ashes before he have seed, according to the commandment, how shall his seed be multiplied, or Christ come of it, according to the promise? Yet such was Abraham's faith that he assuredly believed, that although Isaac were consumed to ashes before he had any seed, yet the promise concerning his seed should be performed: and in this assurance of faith in the promise, he readily, resolutely and constantly obeyed the commandment. But how could he obey the one, and yet believe the other, seeing the one is contrary to the other? I answer, Abraham assuredly believed that God as he is true and faithful, and therefore willing to keep his promise: so in respect of his omnipotent power and all-sufficiency he is able to make good his word, being indeed able to do any thing, but to deny himself or to go back from his word. And therefore doubted not but that as he had received his soon from the dead and barren womb of Sara, as similitude of death (for thus those words Heb. 11.19. may also be expounded) so also the Lord would in respect of his truth and faithfulness, and could in respect of his power, even out of those ashes restore him unto life, that his seed might be multiplied, and all nations of the earth might account themselves happy in his blessed seed. And this is testified by the Apostle, Heb. 11.17.18.19. By faith (saith he) Abraham offered up Isaac when he was tempted, and he that had received the promises (which were to be fulfilled in his son and his posterity) offered his only begotten son. To whom it was said, In Isaac shall thy seed be called. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For he considered, or rather concluded, that God was able to raise him up even from the dead, from whence he received him also after a sort. For as Procopius saith, he pondered in his mind that saying of the Apostle, that God who had made Sarah of barren fruitful, could also raise up Isaac from the dead: And therefore as Augustine saith, he believed when Isaac was to be borne, 
Serm. de temp. 72.  and mourneth not for him when he was to die: his hand is lifted up to sacrifice him that he might be dead, whose heart was lifted up to believe that he might be borne. Abraham doubted not to believe when Isaac was promised: he doubted not to offer him when he was required again: neither was his religion in believing, contrary to his devotion in obeying. And again, Credidit suscepturus filium, credidit occisuru●: He believed when he was to beget his son, he believed when he was to kill him, ubique fidelis, nusquam crudelis, every where faithful, no where cruel. And therefore, as another saith, In spe non denegabat Deo, quod contra spem acceperat ab eo. In hope he denied not to God, which against hope, he had received from him.  
And thus by undoubted faith in the truth and power of God Abraham reconciled the repugnancy betwixt the commandment and the promise, and so approved his singular obedience to the one, and his admirable faith in the other▪ & in respect of both is propounded to us and to all posterity, as a most notable pattern to be imitated. For beloved, we are to know that these things they were written for our profit, and therefore we must not be idle hearers of this story concerning Gods proving, & Abraham's approving his faith and obedience, but we are to apply the same to our use and edification.  
And first from God's proving of Abraham, we are to learn that it is his manner to try the sons of men, and by trial to make known what is in them, that men might labour aforehand to be sound, and to lay a good foundation against the day of trial. For if men be endued with grace, the Lord will not have it smothered, but by trial to be manifested to his glory, their comfort, and good example of others. If men be unsound, and lead their life as it were upon a stage, he will by trial unmask them, that their hypocrisy may be detected & detested. And although none may look in these days to be tempted as Abraham was, by a particular commandment from God (because howsoever the Lord in former times spoke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at sundry times and many ways to the Fathers, yet in these latter times he hath spoken last unto us by his son, Heb. 1.1. (and we are not to look for extraordinary revelations and apparitions, but to hearken to the Son of God speaking unto us in the Word) notwithstanding we must look to be tried by some other means. 
Eccles. 2.1. My son, if thou wilt come into the service of God, prepare thy soul to temptation.   
God's trials are either of the right hand, as some distinguish them, or of the left. Of the right hand are his temporal blessings, either offered unto us, or conferred upon us. In respect of temporal blessings offered, he trieth us whether we will make conscience in the gathering and getting of them, as he tried the Israelites in the gathering of Manna. Exod. 16.4. For if, when any worldly commodity is offered to our desire, we make no conscience how we compass it, whether by lying and falsehood, or any other sinful means, we show ourselves to he carnal and profane, seeing for every trifle of the world we are ready to sell our souls to the devil: when as indeed the gain of the whole world (if thou couldst get it) will not countervail the loss of thy soul. And therefore if we were good Christians indeed, and citizens of heaven we would be resolved not to sin, and by sin to hazard the loss of our souls, though we may gain the whole world, Mar. 8.3.6. And as God trieth, so Satan tempeth us by worldly commodities offered, using them as his baits to allure us to sin: and therefore we are to be assured, that when we got them by unlawful means, we do with them swallow the hook of the devil.  
As touching the blessings bestowed, the Lord trieth us in respect of the use: whether we will make conscience of employing them according to his appointment, remembering that we are but his stewards even of these outward gifts, who must give him an account, how we have disposed the goods committed to our trust: as namely, whether we are ready to expose & communicate them to the public uses of the Church and commonwealth, and to the private necessities of our brethren, as our ability shall afford, & their necessity require▪ For (that I may speak a little of this point, the place wherein I speak requiring it at my hands, and the time wherein we live giving me but too just occasion, the charity of many waxing cold) when we having wealth are made acquainted with others wants, the Lord trieth our love, and he trieth our fidelity. Our love, first to God, namely whether we love him or the world more. And we are to know that God useth to try us in those things which we love, as in this example of Abraham: for he loveth not God aright, who thinketh any thing too dear for him. Whosoever therefore having this world's good, seeth his brother have need, and shutteth up his compassion from him (whom he ought to relieve for God's sake) how dwelleth the love of God in him, saith john, 1. Epist. 3.17. Such a one would be far from offering Isaac unto God, that denieth him a small part of his goods. Secondly, he trieth thy love to thy brother, which appeareth to be nothing worth, when thou canst find in thy heart to deny him, being thy brother in Christ, yea thy fellow member of Christ, some worldly pelf which thou mightest spare, to whom Christ jesus hath not denied his own heart blood. 3. Yeah herein is tried thy love to Christ thy saviour, who esteemeth that given, or denied to him, which is given or denied to his poor members. Couldst thou find in thine heart to deny relief to jesus Christ if he were in need? Take heed then how thou deniest it to thy needy brother who is a member of christ. Remember the excuse which the wicked will make at the day of judgement, and Christ's answer to the same, Matth. 25.44, 45. for when Christ shall say unto them, Depart from me you cursed into everlasting fire: for I was an hungered and you gave me no meat, I was thirsty and you gave me no drink, etc. they shall take exception, and say: Lord when saw we thee an hungered or thirsty, etc. and did not minister unto thee? But he shall answer, Verily I say unto you, in as much as you did it not to one of the least of these, ye did it not to me. Again, he trieth thy fidelity: For if God have appointed thee to be his Almoner (as every rich man is God's Almoner) then art thou no better than as thief (for so wouldst thou think of thine Almoner) if thou keepest back from the poor that which God hath commanded thee to give them.  
The trials of the left hand are crosses both temporal and spiritual. The temporal are afflictions: and afflictions are whatsoever cross our desires. And because afflictions try men's faith, obedience, love, patience, therefore they are called temptations or trials, jam. 1. ver. 2.3. 1. Pet. 1.7. Wherefore when we are exercised under the cross, let us think that the Lord as he doth fatherly chastise us for our sins, so he proveth our faith and patience, what we are able to bear for his sake, and willing to suffer at his hands that hath suffered so much for us; whether we are willing to forego our worldly desires for his sake, etc. that so we may be careful to approve ourselves to God, that proveth us. For as james saith, Blessed is the man that endureth temptation or trial: for when by trial he shall be found approved, 
jam. 1.12.  he shall receive the crown of life, which the Lord hath promised to them that love him. Among others which are afflicted, let parents which forego their children or other friends, learn by this trial of Abraham how to behave themselves: For as Abraham by the commandment understood the will of God, so may they by the event. And as he submitted himself to the will of God declared in the commandment, so must they to his will revealed in the event. For if we cannot be content to give the Lord leave to take them to his mercy when it pleaseth him to call them, what would we do if the Lord should bid us with our own hands to kill them, and to burn their bodies to ashes, especially if they were to us, as Isaac was to Abraham? Yea but Abraham by reason of the promise knew his son should (if he were killed) be restored to life: and hast not thou a better promise of thy sons resurrection? Isaac if he had been killed, he should have risen to have died again, as Lazarus did: thy son shall rise to die no more. He should have risen with a mortal body, thy son shall rise with an immortal. And what though he shall, not rise again so soon, yet in the mean time his soul is with God, and therefore in better case than if he were still with thee: and his body, no otherwise then as seede-graine is committed unto the earth against the great harvest. And what husbandman weary when he committeth his seed to the ground, the common mother of us all? Yea but his body shall be resolved into dust. Thou foul, that which thou sowest is not quickened, except it die, and as it were rot in the earth, 1. Cor. 15. vers. 36. And although thy sons body he sown in corruption, yet it shall be raised in incorruption; it is sown in dishonour, it shall be raised in glory. vers. 42.43.  
Spiritual crosses are heresies in judgement, and common corruption in manners. In respect of the former the Lord trieth us, when he permitteth heresies to spring up among us. For as the Apostle saith, 1. Cor. 11.19. There must be heresies, even among us, which are the true Church of God, that those which are approved among us, might be known. Therefore the Lord forewarneth the jews, that if a false prophet should arise among them, they should not hearken unto him, though he should confirm his doctrine by signs and wonders: For (saith he Deut. 13.3.) the Lord your God proveth you whether you love the Lord your God, with all your heart, and all your soul. Even so at this day, the Lord suffereth Popery, the sink of heresy and mystery of iniquity, to spread, and popish heretics and idolaters to go about, persuading men to an apostasy from Christ to Antichrist, which they call reconciling men to the Pope and Church of Rome: but is (as I have proved elsewhere) the setting upon men the mark of the beast, whereby they are branded unto destruction, Revel. 14.9.10. But this is done for the trial of the faithful and sound Christians; and for a just judgement on the unsound, upon whom the Lord sendeth efficacy of error and strong illusions, 
2. Thess. 2.10.11.12.  that they may believe the lying doctrines of Antichrist, because they have not loved the truth of the Gospel, that they might be saved by it. But blessed be God: howsoever Antichrist prevaileth in those that do perish, as the Apostle saith, 
Vers. 10.  yet the Lord jesus hath prophesied, that it shall not be possible for the false prophets and ministers of Antichrist, to seduce either totally or finally the elect, Mat. 24.24.  
And as touching corruptions in manners, the Lord suffereth the wicked to live among the faithful to try them, jud. 2. 2●. And even in these times (beloved) the godly live among such a generation of men, as that if a man do but labour to keep a good conscience in any measure, although he meddle not with matters of state, of discipline or ceremonies: As for example, if a Minister diligently preach, or in his preaching seek to profit rather than to please, remembering the saying of the Apostle, If I seek to please men, I am not the servant of Christ, Gal. 1.10. Or if a private Christian make conscience of swearing, sanctifying the Sabbath, frequenting Sermons, or abstaining from the common corruptions of the time, he shall strait way be condemned for a Puritan, and consequently be less favoured, then either a carnal gospeler, or a close Papist. But thus it pleaseth God to try us whether we have faith or not, and whether we prefer the applause of vain men, before the approbation of the great and glorious God. For what saith our Saviour to the jews, joh. 5.44. How can you believe seeing you seek glory and estimation one from another, and seek not that glory which cometh from God alone? It therefore thou desirest to be approved for a sound christian, thou must labour to keep a good conscience, and approve thyself to God who trieth the heart: and not only contemn the censures of carnal men (whose wisdom is enmity against God) but also think thyself happy when men speak evil of thee for righteousness sake, Mat. 5.11. And these briefly are the trials of God, whereunto all sorts of men are subject, both hypocrites and sound Christians.  
Hypocrites, whom the Lord trieth, that they shrinking in their trial and falling away, their hypocrisy may be detected. For (beloved) there be many which live in the Church which be not of it, and cannot easily be discerned until trial come. But such men as they are unsound, and by reason thereof subject to defection, so when they are tried they commonly fall away: and they are suffered to fall, that it might appear they were not of us, as john speaketh, 1. Epist. 2.19. For as the fiery furnace discerneth the dross from the metal, the fan severeth the chaff from the corn; so trials put a difference betwixt hypocrites and sound Christians. It behoveth us therefore (beloved in the Lord) to lay a good foundation against the day of trial, 
Matth. 7.24  to build upon the rock, to take root inwardly, and to bring forth fruit outwardly, to have oil in our lamps; otherwise, if we content ourselves with the green leaves of an outward profession, neither having the root of faith, nor fruits of love, we shall wither when the sun of temptation ariseth, Luk. 8.13. If we build upon the sand, that is, as our Saviour expoundeth, be hearers and not doers of his word, when the winds of temptations shall blow, and surges of trials shall beat against us, our building will fall to the ground, Matth. 7.26.27. If we content ourselves with the shining lamp of an outward profession, wanting the oil of inward grace, when the Bridegroom cometh, we shall be shut out.  
But the Lord also trieth the faithful and sound Christians, sometimes to let them see their own weakness, that they may be humbled at the sight thereof, and be made more circumspect for the time to come. Sometimes to manifest his graces in them, both to themselves and others, but always for their good in the end, Deut. 8.16. And therefore he never trieth them above their strength, or at least above their profit, but proportioneth his trials both to their strength, 1. Cor. 10.13. and also to their profit, Hebr. 12.10. and consequently the issue of them is always happy and good: the Lord causing all things (and not only his trials) to work together for their good which do love him, Rom. 8.28. And although many times they are brought to that exigent, as that their estate seemeth desperate and remediless, yet even in the nick when things are at the worst, the Lord (who never faileth those which forsake not him) as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and beyond all expectation, giveth deliverance. As in this trial of Abraham, vers. 10.11. and that of job. And it was well said of Philo, when he pleaded the cause of his nation, being brought to a great exigent, before Caligula: It cannot be but that God's aid is near, seeing all man's help faileth us. Seeing then the trials of the faithful are profitable and tend to their good, therefore so many of us as are sound, are to be so far from praying against these temptations of trial, as that we are rather to desire that we may be tried, Psalm. 139.23. and to be glad when we are, jam. 1.2.3. 1. Pet. 1. vers. 6.7.  
The use in respect of Abraham's approving himself is this, that as we profess ourselves to be the children of Abraham and heirs of promise, so we should show ourselves to be the children of Abraham, in imitating his obedience and his faith, to which end the Lord hath by Moses propounded this worthy example, and by me expounded the same unto you. And first our obedience must be conformable unto his. I say not that it must be equal. For although we must strive towards this perfection, and never content ourselves with our growth until we come to our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, our full growth, which we shall never do whiles we live here, because in this life we are always in our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and growing age; yet few may hope to attain to Abraham's pitch. But though we cannot be equal to match him, yet we must be like to imitate him in obedience, if we would be esteemed his children, as the faithful are. For as our Saviour saith, joh. 8.35. If you were the sons of Abraham, you would do the works of Abraham.  
But thou wilt say, If God did speak to me, and command me any thing, as he did to Abraham, I would do as Abraham did. I answer, thou art to apply every general commandment in the word, as spoken unto thee: and thou art to make conscience of obeying the same, as if God from heaven did now speak unto thee. For so the Lord hath propounded his commandments, as that thou canst not doubt but that he hath spoken to thee therein. For doth he not speak to thee, when he saith, Thou shalt not kill, Thou shalt not steal, etc. Nay further I profess unto thee, that as thou hast greater assurance that God speaketh unto thee in his word, then if an Angel should speak unto thee from heaven (for the written word the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more sure word, 2. Pet. 1.19. and if we should trust to extraordinary revelations and apparitions of Angels, we should be subject to the illusions of Satan, who can transform himself into an Angel of light:) so if thou wilt not hearken to the written word of God, to Moses, the Prophets, and the Apostles, neither wilt thou believe or obey though an Angel should come from heaven, or a man should come from the dead, Luk. 16.  
Well then, when thou hast a commandment from God, do as Abraham here doth. As for example, God commandeth thee to turn unto him, to repent thee of thy sins, to believe in Christ, to walk uprightly before him, to sacrifice not thy son, but thyself, and to offer up thy soul and thy body as a holy, lively and acceptable sacrifice unto him, 
Rom. 12.1.  which is thy reasonable, that is, spiritual service of him. Be careful to approve thy obedience as Abraham did. What though inconveniences will follow, what though the world shall condemn thee, and the wicked flout thee, & the devil & thine own flesh set themselves against thee: deny thyself as Abraham did, and thine own reason; dispute not of God's commandment, but obey it, and commit the event to God. And let thine obedience be not only absolute & resolute, but also speedy without delay, & constant without fainting. Worthy is that saying of Luther to be written in the tables of our hearts, Qui habet certum verbum Dei, in quacunque vocatione, credat tantum & audeat, & dabit Deus haud dubiè secundos exitus, Whosoever hath the certain word of God in any calling, let him believe only and be bold, & God no doubt will give prosperous success.  
Now if we would approve our obedience when God proveth us, as Abraham did, we must be qualified in two respects as he was. For first, seeing the Lord useth to prove us in such things as we love: therefore we are with Abraham to think nothing we have too dear to be consecrated to God, but we must be ready to offer as a spiritual sacrifice, if God shall require the same, our goods, our honour, our sons and daughters, our parents, our wives, our lives, ourselves: for he that loveth any of these more than Christ is not worthy of him, Matth. 10.37.38. This therefore in a word Abraham teacheth us, 
De temp. serm. 72.  as Augustine saith, Vt Deo non praeponamus quod dat Deus, That we prefer not before God, that which God hath given us.  
Secondly, we must (as Abraham was) be resolved before hand to obey the commandments of God, seem they never so unreasonable unto us. For this resolution will make the commandments easy to us, which seem hard to others. As indeed the difficulty of God's commandments is to be attributed to the corruptions and contrary dispositions of men, who have resolved, or at the least enured themselves to do evil: so that it is as easy for them to abstain from their accustomed sins, as it is for a Blackamoor to change his hue, or a Leopard his spots, jerem. 13.23. It is easy for a sober and temperate man to abstain from drunkenness, a chaste man from whoredom, a religious man from swearing, a mild man from chafing and revenge; but bid a drunkard leave his drunkenness, a whoremaster to forsake his filthiness, etc. you may as well bid him pull out his eye, or cut off his hand, so hard a thing it is for them to mortify their earthly members, fornication, uncleanness, etc. Col. 3.5. But let God say to an Abraham that is resolved to obey him in all things, offer thine only son unto me for a burnt sacrifice, and he will readily do it. And as we are to follow Abraham's obedience, so must we imitate his faith, and that in two respects: first, in believing the promises of God: secondly, in bringing forth fruits and working by love.  
As touching the former, our duty is to be resolved before hand with Abraham, as to obey the commandments of God, seem they never so unreasonable: so to believe his promises, seem they never so uncredible.  
Thou wilt say, If God did promise me any thing as he did to Abraham, I would believe as he did. The promises were made to Abraham and his seed, that is, the faithful who are the sons of Abraham and the heirs of promise. And although the promises be generally propounded in the word, yet art thou particularly to apply them to thyself as spoken to thee. For being general they include all, that exclude not themselves by infidelity: only bring the condition of the promise which is faith, and thou art safe. For doth not the Lord promise, whosoever believeth in Christ hath remission of sin, shall rise to glory, shall be saved? even as the Israelites had a promise, 
Num. 22.8.9.  that if when they were stung with the fiery Serpents, they did lift up their eyes to the brazen Serpent, 
joh. 3.14.15 16.  they should be healed. Resolve then to lift up the eye of faith to him that was figured by the brazen Serpent, to believe in Christ, labour to lay hold upon him by faith, strive against thine own infidelity and doubting: assure thyself, if thou believest, that thou art justified, and shalt be saved. Let not the sense of thine own weakness, or the conscience of thine own unworthiness, or any thing else, wring from thee thy steadfast faith in Christ: but believe against sense and reason, and hope against hope as Abraham did. This is the promise of God, believe in Christ, and thou shalt be saved. 
Mat. 16.16.  Indeed it pleaseth God many times so to try his servants, for the exercise of their faith, as that their trial seemeth to oppugn his promises. But yet notwithstanding the promises are firmly to be believed, and we are to be persuaded, 
Luther in Gen. 22.  that when any thing doth happen unto us contrary to the promise, and the Lord shows himself unto us otherwise then the promise soundeth (as our Saviour showed himself to the woman which was a Cananite, Matth. 15.23.28.) that it is but a trial, whereby the Lord, howsoever he exerciseth us for a time, will yet do us good in the end, Deut. 8.16. and therefore we are not to let go our hold, or suffer the promise, which is our staff and stay, to be wrested out of our hands. Rather let us imitate Abraham's faith in this place, who when he was commanded to kill his son, in whose seed he had many promises, yielded indeed to the commandment, and yet held him to the promise. Though Isaac be consumed to ashes, yet shall the promise of God concerning his seed be performed. So job when he was so grievously afflicted, as that in his own sense, and opinion of others, he seemed to be cast out of God's favour, yet (saith he) though he kill me I will believe in him. 
Job. 13.15.  In like sort, when as God promiseth life to all that believe, & yet we die: we must believe that although we die, yet we shall live, joh. 11.25. In a word, we must learn by Abraham's example, to give credit to the truth and power of God, rather than to our own sense and reason. For he is true, and therefore will, he is omnipotent, and therefore can perform his promise.  
Secondly, our faith must be fruitful, as abraham's was, and we are to manifest it by good works, that the Lord may say of us, 
jam. 2.18.  as he did here of Abraham, Now I know that thou fearest God, etc. for although good works do not concur with faith to the act of justification as any cause thereof, yet they concur in the subject, that is, the party justified, as necessary fruits of his faith, and testimonies of his justification. And therefore Abraham although he were justified before God, by faith without works, as Paul saith, that is, absolved from his sins and accepted as righteous unto life; yet he was justified not only in that sense by faith, but in another sense, that is, declared to be just by works, as james saith. But to this purpose most effectual is S. james his argument in the second chap. By such a faith as Abraham was justified, must we be justified: but Abraham was justified by such a faith as brought forth good works, as appeareth by this example, and was not an idle or dead faith: and therefore that faith whereby we must be justified must bring forth good fruits, or else it is not a lively & a true, but a dead & counterfeit faith, by which no man can be justified. For howsoever faith alone doth justify, because it alone doth apprehend the righteousness of Christ, whereby we are justified; and not love or any other grace, yet that faith which is alone doth not justify, because it is not a true faith. For even as, the body without spirit or breath, 
jam. 2.26  is judged to be dead, so faith which is without works is dead. And to conclude, howsoever the promise of salvation is made to faith, yet the sentence of salvation shall be pronounced according to our works: and therefore let us be careful as Abraham was to show our faith by our works: For good works are as it were the evidence according to which the Lord will judge of our faith: in so much that where he findeth none, 
●att. 25.34  he will say, Depart from me you cursed into everlasting fire▪ And where he findeth works giving evidence to our faith, he will say, Come you blessed of my father, inherit the kingdom which is prepared for you from the foundation of the world. To which kingdom let us beseech him to bring us, who hath so dearly purchased it for us, even Christ jesus the righteous, to whom with the Father and the holy Ghost be all praise and glory both now and evermore. Amen.  
FINIS.   

Errata.  
Pag. 16. lin. 10. read, as he knoweth he can answer. pag. 27. lin. 21. read, when as. pag 41. lin. 9 read, not deliver. lin. 10. not be present.