Faith's VICTORY over nature: OR, The unparalleled precedent of an unnaturally Religious Father.  
Delivered in a SERMON Preached at the Funerals of the hopeful young Gentleman Master John Rushout: Son and heir to Master JOHN RUSHOUT Merchant and Citizen of LONDON.  
By NATHANAEL HARDY Master of Arts, and Preacher to the Parish of DIONIS Back-Church.  
Was not Abraham our Father justified by works, when he had offered Isaac his son upon the Altar.  
Seest thou how faith wrought with his works, and by works was faith made perfect,  JAM. 2.21, 22. 
Transgreditur fides rationis fidem, humanae naturae usum, experientiae terminos, Bern.  
Verus obediens mandatum non procrastinat, sed statim parat aures auditui, linguam voci, pedes itineri, manus operi; & se totum intus colligit ut mandatum peragat imperantis. Idem.  
LONDON, Printed for Nathanael Webb, and William Grantham, at the greyhound in Paul's churchyard, 1648.   

To my Right Worthy FRIEND, Mr. JOHN rushout Of LONDON Merchant, and Inhabitant in the Parish of Dionis Back-Church, the blessings of the throne and footstool.  
Honoured SIR,  
IT was a sorrowful loss occasioned the delivery of this Sermon in your ears, and the seasonable comfort you then found, caused those desires which (being to me commands) occasion the presenting of it to your eyes.  
The trial wherewith God hath been pleased to exercise you, cannot but be grievous, yet a patient sufferance and sanctified use will make it precious: no better means of support under, and benefit by this trial than faith, which is both a powerful Antidote against the cross, and a skilful alchemist to extract spiritual advantage out of temporal losses.  
It is true you have lost a hopeful son, but faith will eye God, as a wise and gracious Father. Charity comforts you in the hope that he hath gained, the enjoyment of glory by his dissolution: Faith will instruct you in the Christian art, how to gain increase of grace by this affliction. It is the justice of God that he never punisheth without a cause, it is his mercy that he ordereth all to a good end, let repentance find out and bewail sin deserving, and faith will apprehend the benefit intended.  
Oh divine grace of faith, many daughters have done worthily, but thou surmountest them all; thou regulatest our actions, and moderatest our passions, thou teachest us how to enjoy, and supplyest us in what we want; by thee we find the sweetness of a God in the creature-comforts we have, and the sweetness of those comforts we lose in a God.  
And now worthy Sir, what bitter counsel could I prescribe you then this of Faith? what fuller example of faith's energy could I set before you then that of Abraham, who by faith gave up that Isaac to God, whom God had conferred on him in love. The picture of this believing patriarch, offering up his obedient Isaac, you have delineated in the following Sermon.  
Let Abraham's steps be your walk, and his bosom shall be your rest; imitate him as a son in the grace of Faith, and you shall be an heir together with him in the grace of life, whech is the prayer of him who is  
Your devoted servant in all Christian and ministerial offices, NATH. HARDY.   

Errata.  
Page 4. line 23 devout, the former l 28. for people r. people p. 6. l. 5.1. se transfer, p. 13. in marg pone Chrysost. p. 14. in marg. pone Chrysost.   

Imprimatur, Ja. Cranford.   

On the death of Master John Rushout, eldest son of Master John Rushout, of London Merchant.  
WHo slew all these? was Nimshis son's demand,  
When's will was done by false Samaria's hand,  
When heads were heaped, and Nobles (by the rude)  
Were made the many-headed multitude:  
When slain Youth, and Beauty were heaped on high,  
Virtue and Strength piled with Nobility.  
Who slew all these? each tear now seems to say,  
The mourner drops by this sad heap of clay.  
Nor do they soloecise, for in Rushout's son  
There's a heaped funeral, though he be but one.  
logic is out, it's precepts err in this,  
He is but one, and yet a number is.  
arithmetic mistakes in him, for we  
If not divide, yet one may multiply.  
Virtue and Beauty, Strength and Youth are here  
Heaped up and piled together: on this bier  
A sum of Graces are, he's a Totall then,  
Not one of these, but might complete a man.  
The tears that from his father's eyes do run,  
Fall for but one son, and yet not for One.  
When he laments his Beauty so soon gone,  
Doth he not Weep for his Dead Absolom?  
He mourns and praises his obedient Will  
'Tis for his Isaac sure those tears distil.  
When he recounts the wisdom of his son,  
And Sighs, sighs he not for his Solomon?  
When how religious! and a tear let fall,  
Then sure he weeps at Joseph's funeral.  
Absalon, Isaac, Joseph, Solomon,  
Are all deceased in this his only JOHN.  
Who slew all these then? not the barbarous hand,  
Of foreign stranger, nor the dire command  
Of the Thief's Captain, where the riddle's this,  
Out laws obey, and rape obedience is.  
No death abroad, strange air his breath supplies,  
He travels and lives, but returns and dies.  
Thus have we seen the Pearl or Diamond stone  
(Brought to the cooler, from the hotter Zone)  
Escape the threats of th' Rocks, and th' ocean's foam,  
And yet in th' Harbour have been lost at home:  
Having past the pirates, and the watery way,  
Made, or the Customers, or the Thames his prey.  
Is this the welcome thy returned Natives have  
O England? entertainment in a grave?  
When to thy longed for soil thy son's return,  
Canst find no lodging for them, but their Urn●?  
When from strange Climates to their own they come  
Hast no home for them, but their longest Home?  
Fame calls thee Eden, if thou a Garden be,  
'Tis such as Joseph's, the Sepulchre's in thee.  
The term's too good; since on thine none thou prey▪  
we'll change thy name, thou art Acel●●●a.  
Since now thy Bowels are with Funerals full,  
Thou'rt or a field of blood, or place of Scull.  
Death dwells within thee, makes his Mansion here,  
Hath ta'en a Lease (we dread) for many years.  
A Lease not made by Law, but War; yet good,  
'Cause sealed with Swords and written in our blood.  
Thus cruel art thou, and like to be, yet He  
Hath cause to thank thee for thy cruelty.  
In thee he died, but to thy Sins and fears,  
Thy Crown's of cypress, he a Laurel wear.  
He rests in Peace secured from thy harms,  
Hears glad hallelujahs, but thou Alarms.  
The Grave and Heaven's his ark, whilst that the flood  
Sweeps thee away, he floats above thy blood.  
The Grave and Heaven's his House, where he hid lie,  
And the destroying-Angel pass him by.  
Death leads to Life. He died young, yet shall be,  
A Youth as long-lived as eternity.  
J. THOMPSON.   

Faith's VICTORY over nature: OR, The unparalleled precedent of an unnaturally Religious Father.  HEBR. 11.17. 
By Faith ABRAHAM when he was tried, offered up ISAAC.  
THis Chapter after a brief yet full description, presents us with a large and singular commendation of the grace of faith, the excellency of this virtue is demonstrated by the efficacy; that in its powerful effects we may behold its Divine nature. Peruse the Chapter, and you shall find her honoured as the mother of many graces, the spring of choice duties; yea, the worker of strange Miracles. The truth of all which our Apostle illustrates by various examples, since though positive doctrines declare what faith can do, yet plain examples show what faith hath done: amongst many others we have the precedent of Abraham, chief of the patriarchs, and father of the faithful set before us: if you cast your eyes upon the 8 verse, you shall there find an eminent instance of his faith, When he was called to go out into a place which he should after receive for inheritance, obeying, and he went out not knowing whither he went; no easy matter, doubtless, for a man to part with his friends and live among strangers, to let go his present possessions for uncertain enjoyments, and become a voluntary exile from his own country; sense derides it, reason contemns it, but faith obeys it: nor doth his faith stay here, behold in the Text a harder task imposed upon, and performed by him; that was to leave his country, this was to lose his Isaac: that was to sojourn in a strange Land, this to commit a strange act: that to forsake his father's house, this to forgo his son's life: in that he sailed against the wind, in this against the wind and tide: but the strength of faith carried him through, enabling him to leave his country when called; and to offer his Isaac when tried.  By faith Abraham, &c. 
In the words we have these three observables; 

1 A singular fact performed by Abraham, He offered up Isaac.  
2 A special occasion moving him to it, when he was tried.  
3 A powerful cause enabling, and that was his Faith.    
Or if you please to take the words in their natural order, observe, 

1 An act of God's wisdom, to wit, the trial of Abraham.  
2 An act of Abraham's obedience in offering up Isaac.  
3 The principle inclining him to perform his obedience, in reference to divine trial, and that was his Faith.    
Once more we have here considerable, 

1 The state and condition to which Abraham was exposed, to wit, of temptation, When he was tried.  
2 His suitable behaviour under that condition, in obedience to that trial, he offered up Isaac.  
3 The true ground of that obedient behaviour, to wit, his faith. According to each of these there are three assertions our Apostle lays down in the words.    
That Abraham was tried, that being tried he offered up Isaac, that it was by faith he offered him up: and of these in order.  
1 The state of temptation, to which Abraham was exposed when he was tried, St. Austin speaking of the life of man tells us, Tota vita humana tentatio est, every man's life but much more the Saints is a continued trial, no day passeth over his head without some clouds, and whiles he is in the sea of this world waves continually dash upon him, but yet there are some days in the Calendar of his life which deserve, Nigro carbone notari; to be marked with a black coal as more cloudy than others there are some storms wherein the waves rage more vehemently, some times in which the Saint is exposed to strange and strong trials; and of such a one our Apostle here speaketh, When he was tried.  

Quest. 1.  But by whom is it that Abraham was tried?  

Answ.  The Hebrews have a tradition that the devil appeared to him in an angelical form, and by many arguments dissuaded him from sacrificing his son, as being an unnatural and impious act, contrary to the law of God and nature; nor is it improbable, that then the devil was very busy with Abraham by temptation to withdraw him from obedience to God's command, though the conceit of his visible appearing to him is altogether uncertain; but this trial whereof my text speaks, is doubtless to be referred unto God himself: for so we find it plainly mentioned in the history, God tempted Abraham: Genes. 22.1. nor do Moses and Saint James herein contradict each other, when the one saith, 
Aliter Deus tentat, aliter diabolus, diabolus tent●t ut subruat, Deus tentat ut coron●t. Ambros.  God tempted Abraham, and the other Chap. 1.13. God tempteth no man, but rather we must distinguish of a double tentation, the one probationis, the other seductionis, the one merely of trial for our good, the other of enticement for our hurt; this latter cannot agree to the pure and holy God, but is the devil's work, who goes about seeking to ensnare and devour the former: as it stains not God's purity, so it suits well with his wisdom, which oft times puts him upon making experiments of his servants, as here he did of Abraham.  
But for what end, may some say, doth God tempt and try his peoole? 
Quest. 2.   

Answ.  I answer, for this double end.  
1 Partly to disclose their corruptions, and discover those sins which were lurking in the heart: It is a common saying, Magistratus judicas virum, many men that were good while confined to privacy, have proved licentious, when advanced to magistracy; it's as true of trials, wherein oft times, there is an eruption of of that corruption which one would not have imagined had lodged in their breasts, for this end God proved Hezekiah, that the pride of his heart might appear, 
2 Chron. 32. 3●. Deut. 8.2.  and the Israelites to humble them under the sense of those corruptions which trials manifested to be in them. But,  
2 Chiefly the end of trial is a discovery of our graces, both their truth, and strength, their quality and measure. Trials show what is the depth of our confidence, the breadth of our patience, the height of our love, and the length of our perseverance, observe but this trial of Abraham, and you shall find what a many graces here was tried and discovered: namely,  
His faith, whether he would depend upon Gods, Promise above, against reason.  
His obedience, whether he would yield to God's command against nature.  
His love, whether his affection was more enlarged toward his son or his God.  
Finally, his fear, whether he did reverentially acknowledge and stand in awe of Divine Sovereingty the truth is, Apparet virtus arguiturque malis: stars shine bright in the darkest nights, graces are manifest in the sharpest trial; and for this end that our graces may appear, we are tried, and they are exercised.  
But what need is there that God should for these ends try his servants? 
Quest. 3. Answ.  Doth he not understand there thoughts long before, are not both there sins and graces open in his fight; it is a strange expression which God useth concerning himself in this trial of Abraham, Now I know that thou fearest God. 
Gen. 22.12.   
What did he not know before who is Omniscient? yes, doubtless, but we must remember, it is usual with God, Quod homini competit in iis tansferri, to apply that to himself which belongs to men, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Chrysost.  and to speak of himself after the manner of men; but the truth is God's end of trial is not that he might know but that we and others may know the graces of God that are in us: trials are oft times publishers of concealed virtues, neither the patience of Job, wisdom of Solomon, or the faith of Abraham, would have been so famous had it not been for trials.  

Quest. 4.  But how and by what means doth God try his servants?  

Answ.  Divines answer two ways, factis, verbis; by deeds & words: by deeds, when either he subtracts his grace from us, leaving us to ourselves; as he did Hezekiah, To try all that was in his heart, or else when he brings us into straits, & lays upon us afflictions, so he was forty years in leading of the children of Israel through the wilderness, to prove them, sometimes by words and commands, which he enjoins us, such was that command which Christ gave to the young man in the gospel, To sell all he had; and this which he gave to Abraham, 
Luke 18.22. Gen. 22.2.  take thy son, and offer him for a burnt offering; and if you please to take a serious view of this command, you shall find it was a sore trial, and that there was a strange probation in this Divine precept: for consider,  
1 Whom doth the command concern? not a servant, or a friend, or an ally, but a son; and him not an adopted, but a natural son: not of many but an only son by Sarah, one that was the son of his love, of his hope, yea, of his old age; a child of promise, of prayers; nay, tears.  
2 What it is that is required? is it to send him a far off into some strange Country? is it to part with him and not see his face for some years? is it to have him taken away by death, through some visitation of God's hand? all of these would have been sad trials: nay, but it is to lay violent hands upon him and cut him off by an untimely slaughter: but whose hands must they be, may his servants carry him away to some remote place out of his sight and there kill him, or is it only to stand by▪ look on and suffer him to be slain; no, he himself must' offer him up: Abraham must not only have his eyes on, but his hands in this bloody act, he must not only be a spectator of, but an actor in this doleful Tragedy: the tender father must imbrue his hands in the blood of his innocent child. God had tried Abraham before many ways, calling him to go out of his country, suffering that contention between him and Lot, in the battle he had with the five Kings, in the circumcising of his household, in the casting out of Ishmael, but all short of this, in sacrificing of his Isaac, which Abraham here was put upon, and our Apostle means in these words, When he was tried. To apply this.  
Let the Saints of God learn continually to expect and prepare for trials, 
Use 1.  let no son of Abraham hope to scape temptation, when he sees the bosom in which he desires to rest, assaulted with difficulties, nor must we only stand in fear of diabolical suggestions, but in expectance of divine temptation; the truth is, trials are both necessary and precious, needful and useful: Saint Peter joins both together, Ye are in heaviness, 
1 Pet. 1.6, 7.  if need be, and the trial of your faith being being much more precious than that of gold: the shakeing of the trees by the wind, the casting of gold into the fire, is not more useful for the se●ling of the one, and purifying of the other, than trials are for God's servants: Nor must we only expect single but successive trials, like Jobs Messengers, one upon the neck of the other: When one woe is past look for another to come, and that many times on a sudden, in matters we are least aware of: nor let us only prepare for many, but great and sore trials, such as will not only rend our garments but break our hearts, trials in our nearest friends, dearest comforts, the delight of our eyes, joy of our hearts, and breath of our nostrils, such were Jobs, in his cattle, the support of his estate, his children, the fruit of his loins; nay, in the wife of his bosom, and the smiting of his own body: such was Abraham's in the Text, in his near and dear Isaac.  
2 Since we must be tried, look we to the soundness of our graces that they be such as will abide trial: paint will melt at the heat, while the natural complexion remains: dross will consume in the fire while the gold grows purer: bad stuff will shrink in the wetting, whilst that which is good retains its measure: finally, the house that is built upon the sand falls down at the blowing of the wind, while that which is built upon the rock remains: Seeming grace vanishes in the times of tribulation, only true grace retains its lustre, continues firm, nay, grows purer in fiery trials. And since we must expect strong trials, look we to the strength of our graces, If thou saint in the day of adversity, thy strength is small, saith Solomon, Prov. 24.10. adversity though it be a hard tyrant, yet it is a right Judge speaking truly what our graces are: 
Gr●●▪  Nemo vires suas in pace cognoscit, no, one knows his strength in peace, a sharp battle calls for courage in the soldier, hard weather makes the weak body shrink, every cockboat can swim in the river, it's the lusty ship must sail in the Ocean; we meet with strong trials, we must labour for strong graces ever remembring this for our comfort, that Divine wisdom and goodness will proportion the trial to our strength: a skilful Physician in potions considers the strength of his patient, a wise Scholmaster in his lessons observes the ability of his scholar, and our gracious God in his trials remembers what we are and will lay no heavier burden on our shoulders than we are able to bear: that of the Apostle is in this sense truly applicable; he hath both milk for babes, and meat for strong men; and if he impose so great a trial as the slaying of a son it shall be upon an Abraham that is strong in faith, vigorous in grace, and knoweth how to obey so severe a command which leads me to the.  
2 general Abraham's obedient behaviour under his trial, He offered up Isaac; God puts him upon it, and he sets about it, and having received an injunction, puts it in execution: He offers up Isaac.  
But here some, perhaps, may tax our Apostle as a false relater of the story, since indeed Isaac was not offered up, but a Ram, the answer is easy.  
1 he offered, that is, offer coepit; 
Fieri dicitur quod tentatur fieri. Rib.  he began to offer him, he had taken his journey, clave the wood, and was come to the mount; being there, he had built an altar, laid the wood in order on that altar, bound and laid his son on that wood, stretched forth his hand, took the knife to slay his son; the knife was even at his throat, and nothing wanting but the last blow to have done execution; and so on Abraham's part there was no deficiency in fulfilling this probatory command of God.  
2 He offered, that is, Voluntate jugulavit; he offered him in his intention and readiness of will, 
Hier.  Immolatio Isaac, 
Calv.  ab animi affectu censetur, his sacrificing of Isaac is reckoned not from the action but his affection, and  
3 He offered him, that is, interpretatiuè obtulit; in regard of God's account and esteem: that which was but begun by Abraham is consummated in God's sight, and his readiness to sacrifice is interpreted as an actual performance of it, thus Pareus upon the text Obtulit ille holocaustum, 
Pareus.  non facto quidem, sed prompta voluntate & obedientiae quam Deus acceptavit, & Scriptura celebrat pro facto. Abraham's willingness to offer his son is accepted with God, and is recorded in Scripture as if it had been really done: excellently Saint Chrysostom to this purpose, so far (Saith he) as concerned the father's will, he had already imbrued his hands in his son's blood, and therefore that Father brings in God commending his ready performance of what he had enjoined, 
Chrysost.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Thou didst not spare him at my command, I have spared him for thy obedience,  

Obser.  To sum up this, it lets us see the gracious goodness of God, who is pleased to accept the will for the deed, and accounts what we would do as if we had done it; when we perform any duty, it is not quid facis, but quo animo, what we do, but with what mind we do it; and as the action is never accepted without the affoction, so sometimes the affection is regarded without the action: true it is, where God affords ability, and gives opportunity, he expects the expression of our will by the execution of the act, but if either be denied (as here God sent his Angel to stay Abraham's hand, and many times he is pleased to withhold enablements to good duties) than he mercifully accepts our intention and endeavour; in this sense a poor man may be more charitable than the rich, according to that of our Saviour concerning the widow; 
Mark 1● 43.  Verily this poor widow hath cast in more than all they that have cast into the treasury: more for the manner, though less for the matter, not so much, yet with more cheerfulness, and so it was more in God's estimation. In this regard a man that dieth in his bed, may yet be a Martyr in divine account, not opere, but voluntate; real suffering but propense willingness to lay down his life if God had called him to it: finally, by this means it is, we fulfil that command of our Saviour, in taking up the cross daily, that is, 
Luke ●. 21. Stella.  semper animum habere paratum, being in a daily readiness to bear whatsoever cross it shall seem good to Divine wisdom to inflict upon us.  
It is that which may yield abundant comfort to weak Saints, and tender consciences, 
Use.  who are oft times sadly perplexed at the non performance of those duties, the omission whereof is caused, not through want of will but power, surely what the Apostle saith, 
2 Cor. 8. ●●.  in the point of charity, is true in regard of all other services. If there be first a● willing mind, it is accepted according to that a man hath, not according to that a man hath not. I would not have profane careless sinners encourage themselves from this comfortable Doctrine, who pretend to good desires, whilst they improve not the opportunity and ability God puts into their hands of doing good, and which is worse, please themselves in the vain excuse of their good meanings, whilst they impenitently go on in evil ways; such lazy desires will be no sufficient plea at God's bar, and they will find that usual maxim true, too late, Hell is full of good wishes, Heaven of good works. But as for weak Christians, who do what they can, and would do what they cannot, let them take comfort in this meditation, that the sincerity of their intention shall be regarded, and rewarded by God. It was the complaint of holy Paul, concerning himself, 
Matth. 7.8, 9  When I would do good evil is present with me, so that the good I would do I do not, and the evil I would not do, that I do: and surely if he, well may we have cause of taking up the same complaint, but though we complain, yet let us not despair: it is observable what a candid interpretation our Saviour makes of his Disciples sleep in the midst of his agony, excusing it as a fault arising only from the weakness of their flesh, 
Matth. 26.41.  not defect of their will; the spirit indeed is willing, but the flesh is weak, and it is his gracious promise not to quench the smoking flax, 
Matth. 12.20.  nor break the bruised reed: know then, oh thou dejected soul; though thou canst offer nothing to God but a Turtle, that is, gemitus a sound of sorrow that thou canst do no better, or a pair of Pigeons that is well wishing, a desire to do good, God will accept and account of thy will as the work; it was so with Abraham, whose real intention of offering was esteemed and is registered as an actual execution He offered up Isaac, to let this go.  
That which is principally observable in these words, is the nature and strength of Abraham's obedience, God imposes a strange command upon him, he denies not, delays not his obedience, he doth not consult with flesh and blood, harkens not to natural affection, acquaints not the wife of his bosom with his intention, but obsequiously follows divine injunction, he well knew, that though he were Isaac's father, yet he was God's servant, and though his love as a father would have diverted him from the slaughter, yet his duty as a servant engaged him to the sacrifice of his son: his son was dear to him, but his God was dearer; affection was strong in him, but grace was stronger; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: he casts away all natural, and embraceth divine love; he trampleth upon fatherly bowels, and resists not his Fathers call. Thus he became obedient, though against his will, yet with his will, in the sacrifice of his Son, one will sacrificed another, his spiritual will to serve his God, overcame his natural will to save his child: and so he set upon this unnatural work of offering up Isaac.  
One would have thought that in so near a trial, so harsh a command Abraham through frailty might have replied against God with murmuring, as those Israelites did upon a less occasion when they wanted food, Would God we had died in the wilderness, Exod. 16.3. flesh and blood would have broken out into these or the like expressions. What, Lord? didst thou mock me with thy gift, that so soon thou takest him away, nay commandest me to throw him away, would thou never hadst bestowed a son upon me, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  rather than so suddenly to snatch him from me? why didst thou make me a father, if now I must become a murderer of my child? far better I had been childless, then now to make myself so. But far be such thoughts from Abraham, who had learned this sacred lesson, not to murmur but to obey, had it been any but an Abraham, he would doubtless have returned an excuse and said (to use Naaman's words) In this the Lord pardon his servant, any thing but my Isaac, thou shalt command, him I cannot, know not how to part with, however it might seem no more than just for Abrahom in this case to expostulate with God in these or the like words. Doth the God of mercy delight in cruelty, and piety itself command murder? will justice require the slaughter of an innocent, and canst thou in equity desire the blood of the guiltless? or if thou wilt needs have an human sacrifice, is none but Isaac fit for thine Altar, and must none offer him but Abraham? Shall these hands destroy the fruit of my loins? must I that was the instrument of his life, become the means of his death▪ Can not I be faithful unto thee, unless I be unnatural to my child? Why did I so long wait for him? Why didst thou at last bestow him, if I must now part with him? How shall I look Sarah in the fa●e when I have slain her son? How will the Heathens censure this holy cruelty, and say, there goes the man who cut the throat of his own child? But Abraham's obedience had taught him better, not to dispute but 〈◊〉 methinks, I hear him answering God's command in these o● the like submissive terms: Blessed Lord, dost thou call for my Isaac, thou shalt have him; what though he be precious in my eyes yet thou art more: true, he is my son, but thou art my God, to me it will prove a bitter loss, I, but to thee it will become a sweet sacrifice; what though my wife may blame me, yet thou commandest me? better she call me a bloody husband, than thou an undutiful servant? What though the world accuse me of cruelty, yet thou requirest it as a duty? better I be in their eyes an unnatural father, then in thine an ungracious son: were he ten thousand Isaacs, I dare not, I will not spare him, but am ready, though against my own, to do thy will o God. But here a farther doubt may be moved, how Abraham, though he would, could offer Isaac: Abraham was old and feeble, Isaac young and lusty, though one had a command of offering, yet the other none of suffering, and the law of nature would teach Isaac to endeavour the preservation of his life, though a father came to take it from him. To this Divines answer, that Isaac being religiously educated, and no doubt, by his father, sufficiently informed of God's will in this particular, submitted himself to be offered up. Suitable to this purpose is that of Saint Chrysostom, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Isaac gave himself to his Father, as freely as Abraham gave him to God: Whom should I first admire, to whom shall I give the greatest honour, the tender father that offered his son: or the obedient son submitting to his father, even to the death: thus there was the same mind, the like affection both in Abraham and Isaac; so that the courage of the Father seemed to be transplanted into the son, and the innocency of the son; not wanting unto the father: that golden-mouthed orator illustrated this, whilst he fitly bringeth in Abraham, thus be-speaking his son; Suffer me, o my son, suffer me to perform the command of my God, that God that made thee, calls for thee; he that gave thee, seeks thee: he that created thee, desires thou shouldest be sacrificed to him; thou wilt be a sacrifice, so much the more acceptable: by how much the more willingly thou entertainest the glorious benefits of death: and then Isaac sweetly complying with his father's desire. My father, perform what thou art commanded, do the office thou art enjoined, I resist not, refuse not: what thou wilt I will, what thou desirest, I submit to, and with the same readiness I embrace death, as I know thou dost by God's command inflict it. See here a rare pattern of obedience to parents in Isaac, who suffered Abraham, to God in Abraham, who offered up Isaac. This latter is especially presented in the Text, and ought principally to be imitated by us, and though we cannot attain, yet let us aspire to that height of obedience which Abraham practised: indeed, herein is the trial of our submission, when in things contrary to our nature, contradictory to our desires, cross to our reason, we can obey God; it is the aggravation of disobedience in easy precepts to rebel, it is the commendation of obedience in difficult commands to submit, to obey God in what suits with our temper is not praise worthy, but then to yield when nature and reason oppose is most laudable. Indeed, hic labour, hoc opus; to strive against the stream, row against the tide; go against the hair, act against the dictates of our own natural and carnal affections is the difficulty: and withal the excellency of obedience.  
To close up this in a threefold special application:  
1 Though God call not upon us to offer up our sons, yet he requires us to offer up our sins, there is none of us but in this sense hath an Isaac, a dilectum delictum, some darling lust, bosom corruption, which he expects we should part with at his call; but alas how far short are we of this patriarch? he offered up a dutiful Isaac, we will not sacrifice a rebellious lust; he at a single command went about the work, we neglect after many precepts, often entreaties and frequent threatenings; he rose early in the morning to slay his son, we make it our evening sacrifice, and scarce think of mortifying our lusts, till death is ready to kill us; finally, he would have sacrificed his son, in whom all Nations were to be blessed, we will not slay our sins which otherwise will make us for ever cursed; but o sinner, how long wilt thou hug that in thy bosom which is God's hate and will be thy ruin, think thou hearest a voice from heaven once more bespeak thee as God did Abraham, Take now thine Isaac whom thou lovest, thy sin wherein thou delightest, and offer it up to me for Sacrifice: or as Christ did the Jews: as for my enemies (thy lusts) which would not that I should reign over them, 
Ge●. 22 ●▪  bring them hither and slay them before me. O then delay not, consult not, neglect not, but while it is called to day, bind thy corruptions on the Altar of the Law, take the knife of God's Word in thy hand, and cut the throat of thy sins, that they may become a sweet smelling Sacrifice in God's nostrils, and thou an amiable Priest in his eyes.  
2 Though God do not call us as he did Abraham, to offer up our children, yet he sometimes requires us to neglect both children and parents, and all natural relations for his sake, and surely in such a case, Pietas est impium esse pro Domino, it is piety towards God, to be unnatural to our friends, 
Hier.  our blessed Saviour hath told us, He that loveth father or mother more than me, is not worthy of me, and he that loveth son or daughter more than me, is not worthy of me, Mat. 10.37. Another Evangelist useth a more harsh expression, He that cometh to me and hateth not all these: 
Luke 14.22.  strange that love itself should require hatred, but yet just, not in an absolute but comparative sense, we must not love father or mother more than him, yea, when their desires come in competition with his will, we must hate them for him, we must say as Levi, nescio vos, I know you not, or with Christ to his mother, quid mihi tecum? woman, what have I to do with thee? trampling under foot all natural relations, which would hinder us from obedience to divine injunctions. It was a pious (though erroneous) spirit that lodged in the breast of Sir Thomas Moor, once Lord chancellor of this Kingdom, who regarded not the prayers, nay tears, of his dearest wife, when she persuaded him with the forfeiture of his conscience to endeavour the restauration of his liberty, let us follow his pattern, that no respect either to wives or children may withdraw us from the performance of our duties to God.  
3 Finally, though God do not call us to offer up our children, yet many times he calls to us to part with them; though not to sacrifice them with our own hands, yet to resign them up to his dispose; oh let us learn by Abraham's example, cheerfully to give up our dearest comforts to that God who hath given them unto us, he was willing to an obtulit, so far obedient as himself to offer his son, shall not we be content with an abstulit, that God should take away wife or children, or any enjoyment from us,: good old Eli, when acquainted by Samuel with God's severe intentions against himself, his sons, his family, sits down quietly and says submissively, Dominus est, It is the Lord, 
1 Sam. 3. ●●.  let him do what it seems good in his sight. Holy Job, when informed by several messengers of the loss of his Oxen by the Sabeans, of his Camels by the Chaldeans, of his Sheep and servants by a fire from God, nay of his sons and daughters by a wind from the wilderness, worshipped, saying, Dominus dedit, The Lord gives, and the Lord hath taken away, blessed be the name of the Lord. 
Job 1.21.  Oh let us write after these copies, and what we daily pray for, cheerfully, submit unto, that the will of the Lord may be done, let all parents say, to use the prophet's words, though in another case, Behold, I and the children whom thou, o Lord, hast given me, are at thy dispose, do with me and mine as it pleaseth thee, And that we may attain this gracious frame of spirit, let us take notice of, and strive after that grace of faith wherein Abraham excelled, and by which he was enabled to so difficult a work: which leads me to the  
3 general, namely, the true ground of Abraham's obedient behaviour in those words by faith, indeed nothing but faith could enable him to quit himself in so great a trial. I deny not but even Heathens have sacrificed themselves and their children unto death, but upon what grounds? for the most part affection of vain glory, at the best, but love of their country, was that which bereaved them of their lives, Abraham's offering up his Isaac was upon another ground, in a religious observance of divine precept, to which nothing but faith could enable: the truth is, if we rightly weigh this act of Abraham, we shall find there was great need of faith to unlock the difficulties, silence the reasonings, & answer the doubts which could not but arise in his spirit.  
There was a double objection which this patriarch might make against offering up his son, to both which only faith could give an answer.  
The one in reference to the command which God gave.  
The other in respect of the promise which God made.  
1 Besides the Law of nature God hath given an express command, Thou shalt not kill, and well might Abraham argue, if I must not kill any man, much less my son, surely God is either contrary to himself, or else this bloody precept came not from him, but is a mere delusion of the devil; but here faith steps in, unfolds the riddle, assures Abraham it was no other than God who had given this in charge, that he is an absolute illimited commander, and therefore might enjoin what he pleased, that he is sovereign Lord of his own Law, and therefore may dispense with it when he will, thus silencing this objection by faith he offers up Isaac, and it is a rule we are to take notice of, that where God's commands seem or do really clash one against another, the lesser must give way to the greater, and ordinary to extraordinary precepts, the ten commandments are the general rule of our life, yet if a special intervene as here did to Abraham, faith gives that the pre-eminence.  

{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Chrys.  2 Another objection might well arise from God's promise God hath assured Abraham of an innumerable seed, as the stars of heaven, and the sands on the seashore, all these to come out of Isaac's loins, and yet God commands that Isaac should be slain. Might not Abraham well have reasoned thus. What, Lord, are thy decrees changeable, or thy promise failable? how can these two stand together, Isaac shall be a father of many nations, and yet he must die by his father's hands? what fruit is to be expected from a dry root, or what hopes can there be in a dead Isaac? the truth is to sense and reason, there is a manifest contrariety between his precept and his promise, neither of these eyes can see how God should fulfil what he had promised if Abraham performed what he required, but faith hath a piercing sight, so, she steps in, untyes the knot, and thus bespeaks Abraham: fear not Abraham to sacrifice thy son, he that commands thee to kill him, wants not power to quicken him; the same hand which raised him from the dead womb of Sarah, can revive him from the ashes of a sacrifice, thou gottest thy Isaac by believing, thou shalt not lose him by obeying. Now faith hath got the day, obtained the victory. What cruelty doth in others, that faith did in Abraham, makes him not to be moved at the strangeness of the fact, God knew he had to do with an Abraham, and therefore puts upon him such a command; Abraham knew he had to do with a God, and therefore believes what he commands is good: and what he promiseth is infallible. Thus being careless of the means, not doubting of the end, he sets upon the work, and by faith offers up Isaac.  
Briefly, faith wrought in Abraham a double effect which inclined him to offer up Isaac.  
The one a dependence on God's power.  
The other submissive to God's will.  
The one confidence on God's truth in promising.  
The others reverence of God's Majesty in commanding.  
In regard of the promise it assured him God was able to raise up Isaac from the dead, as it is Verse 19th, that notwithstanding all seeming contrarieties, and though he saw no way of accomplishment, divine power could act above, against means, and so he believeth above and beyond hope.  
In reference to his command, it persuadeth him this was God's will to which he must subscribe, that the Almighty was his sovereign Lord to dispose of him and his how he pleased, and therefore ought to be obeyed.  
Thus being confident of God's ability and fidelity in making good his word, being resolved to exalt God's will above his own, he readily performeth his duty, and by faith when he was tried, offered up Isaac.  
To shut it up in a brief application, learn we all to prize the worth, and endeavour for the growth of this grace of faith, we know not what trials God may call us, but, alas▪ how shall we bear them if not supported by faith, its faith is the only weapon to resist Satan's temptations, and the best staff to hold us up under divine trials: this grace of faith, as it is of singular worth, so of universal use, in prosperity it teacheth us how to use comforts, in adversity; how to want them; without this; we can neither do what is enjoined, nor bear what is inflicted: oh than let our care be with all our gettings to get faith, and not only to get but strengthen faith, since its strong faith gives us strong support in strong trials; and in particular, that we may with Abraham, in some sense offer up our Isaac, resign our children, yea all earthly comforts with cheerfulness, when he tries us in them, and calls for them from us, let us pray with the Apostles, Lord, increase our faith, true it is, a natural man when he sees there is no possibility of enjoyment, may be contented to want, just like a man who in apparent danger of the ship, with a nilling willingness and mixed consent casts his goods into the Sea; but it's only the believing Saint who makes a free and full resignation of himself, and comforts into God's hand. There is a fourfold enablement which faith contributes to this difficult duty of offering up our Isaac, parting with our dearest comforts when God calls.  
1 It acknowledgeth God's Sovereignty over all, and teaches the soul to say, my state, my friends, my children, myself are not my own but Gods, who may do with his own what he will.  
2 It confesseth the inconstancy of all worldy enjoyments, and lets us see upon what uncertain terms we hold creature-comforts, being only tenants at the will of the Lord, of whatsoever we possess: thus it learns those that buy to be as that possessed not, 
1 Cor. 7.29, 30  to rejoice as those rejoiced not; and those that have wives and children, as though they had none, continually expecting to be bereaved of them.  
3 It assures us of great good by obediential submission, and that there is no loss in giving up all to God, its good for me to enjoy this comfort, saith sense, its better to part with it, saith faith, since there is no better way to retain a comfort then in a faithful carelessness to surrender it up to God, witness Abraham in the text, he offers and God spares his Isaac.  
4 It convinces us of God's all-sufficiency, presents him to the soul as an universal good, finding all losses to be made up in him alone: what sweetness can be sucked out of any or all the creatures below, that, and more doth faith find in the God above, as once Briseis said to Achilles.  Tu Dominus, tu vir, tu mihi frater eris. 
Thou art Lord, brother, husband, children, all to me. Thus will faith draw strength from God to support us under, and carry us through the saddest trials. That therefore we may answer when God calls, obey when he commands, resign when he requires, and be found blameless in the day of trial: let our care be in all exigencies to quicken faith, so shall we walk in the steps of faithful Abraham now, and after the cheerful endurance of trials for a time, we shall rest in the bosom of Abraham for ever, finding that gracious promise fully verified, Blessed is the man that endureth temptation, for when he is tried he shall receive the crown of life, 
James 1.12.  which the Lord hath promised to them that love him.  
To end all, with one word of advice to you the father of this son, whom God hath pleased in mercy (I hope) to take away; I may truly affirm, God hath bereaved you of your Isaac, one who had learned with Isaac obedience to you, no small virtue in children, especially when grown up in years, (since it too often falls out that they come no sooner to know themselves, but they forget their parents) one in whom you had much comfort, on whom you had placed singular affection, of whom you and all that knew him, had great hopes; his natural endowments, ingenuous education, skill in variety of Languages; modest and civil behaviour, promising in future time abundant fruit: but this tree God hath cut down betimes, and in charity (we may hope) transplanted to his own paradise, but, doubtless, it is no small loss to the Garden of your Family, and cannot but be a sore trial of your patience, that therefore you may be comforted, look on Abraham, and let his practice be the matter of your imitation your trial, in a double respect falls short of his, his was an only son; you have one yet surviving: he was to be executioner of his own son, but it is divine providence which by a sad accident hastened your son's death; since than your loss is less than his: let your submission be equal with his, and if you cannot keep even pace with him, yet be sure to follow him in those steps of faith and obedience, which he took, remember your son is not amissus but praemissus, lost but sent before you whether one day you and we all must follow: in the mean time, think that God saith to you, as Elkana said to Hannah, why weepest thou, 
1 Sam. 1. ●.  and why is thy heart grieved, am not I better to thee then ten sons? o then let grace overrule nature, faith suppress passion: and though you cannot but show yourself a tender father towards him, yet still behave yourself as a son of Abraham, who by faith when he was tried, offered up Isaac.  
FINIS.