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Abraham, was his being tried or tempted. When he was tried ;' so it is recorded, Gen. xxii. 1, 'God did tempt Abraham,' D. The word is frequently used for 'to tempt;' often in an evil But it is in itself of a middle signification, and denotes to try,' as unto any end, or with any design, good or bad. But whereas that which is here ascribed unto God is not without its difficulty, it must be inquired into, and not be left covered under the word 'tried,' which hides the difficulty from the English reader, but doth not remove it. God is said to 'tempt Abraham;' but the apostle James saith expressly, that God tempteth no man,' ch. i. 13. And if these things should be spoken of the same kind of temptation, there is an express contradiction in them. Wherefore I say,

1. That the temptation intended by James is directly unto sin, as sin, in all its pernicious consequents, as he fully declares in the next words, 'For every one is tempted when he is drawn away of his own lust and enticed.' So God tempts no man.

2. Both the Hebrew and Greek word are of an indifferent signification, including nothing that is evil, but only in general to make a trial;' and the Hebrew word is used most frequently in that sense.

3. The formality of an active temptation ariseth from an evil design and end. When one is put by another on that which is evil, if his design therein be also evil, that is a formal temptation unto sin. From this design and end in all his actings, Satan is called 'the tempter,' Matt. iv. 3. Thus God tempts no man: all his designs are holy, just, and good.

4. The temptations ascribed unto God are of two sorts: 1. In express commands of that which is evil unto us. 2dly. In his providential disposal of things, their circumstances and objects of actions; so as men may take occasion to act according unto their own principles and inclinations.

5. In these temptations from God, which are always outward, and about men's outward concerns, God acts three ways: 1st. Positively, by supplies of grace, to enable those who are tempted to overcome their temptations; or to discharge their duty, notwithstanding their temptations. 2dly. Negatively, by withholding such supplies. 3dly. Privately, by induration and hardening of the hearts of men, whereon they precipitate themselves into the evil which the temptation leads unto; as we may see in instances of each sort.

First. The temptation of Abraham was of the first sort: it was by a positive command that he should sacrifice his son, which was unlawful for him to do of his own accord, both as it was a sacrifice that God had not ordained, and that he had no such power over the life of an obedient son. But in this command, and by virtue of it, God, in an act of his sovereign right and authority over all, changed the nature of the act, and made it lawful, yea a duty unto Abraham. Isaac was his absolutely, and by way of sovereignty, before and above any interest of Abraham in him. He is the supreme Lord of life and death, and may appoint what means of them he pleaseth. So, when he commanded the Israelites to borrow jewels of the Egyptians, which they carried away with them, he did it by translating the right and title unto them

from the one people unto the other, Exod. xii. 35, 36. Wherefore. it was no part of Abraham's trial, that what he was to do had any thing of sin in it; for he knew full well that God's command had made it not only lawful, but his indispensable duty; his trial arose, as we shall see, from other considerations. And the internal work of God under this temptation, was the corroboration of the faith of Abraham unto a blessed victory, which was in his design from the beginning.

Secondly. Of the second sort of temptations by providences, was that of Hezekiah, 2 Chron. xxxii. 31. The coming of the ambassadors of the king of Babylon unto him, was ordered by divine providence for his trial, and it was his temptation. His trial was, whether he would magnify God, who had wrought the miracles in his land of slaying the Assyrians, and the going backward of the sun on the dial; or set forth his own greatness, riches, and power, which latter way he closed with. And so God doth continually by his providence present unto men various occasions and objects, whereby what is prevalent in them is excited and drawn out into exercise. All opportunities for good or evil, all advantages of profit, power, honour, service, reputation, are of this nature. Now, in this case of Hezekiah, and it is so in many others continually, God acts internally, only negatively; not supplying them with that grace which shall be actually and effectually victorious, but leaving them unto their own strength, whereby they fail and are overcome. So it is said of Hezekiah, that God left him, (that is, to himself and his own strength, without supplies of actual grace,) to try him, that he might know that which was in his heart.

Thirdly. But in this case of temptations by outward providences, especially towards evil men, set on sin in their own hearts and minds, according to their power and opportunities, God acts by the induration or hardening of their hearts, whereon they rush with violence and fury into destructive evils; the way whereof is not here to be inquired into.

6. This temptation of Abraham is said to be for his trial. And it is so carried in the story, as if God had done it for his own satisfaction in the faith and love of Abraham; for so he says on the issue of it, 'Now I know that thou fearest God,' Gen. xxii. 12. But these things are spoken after the manner of men. God knew the faith of Abraham, what was the strength of it, as also the sincerity of his love, for they were both from himself; he knew what would be the issue of the trial of them, and what he had himself determined concerning the life of Isaac; and therefore, 'Now I know,' is no more but now I have made known,' namely, unto thyself and others. Thus therefore he was tried: God, by his command, which could not be obeyed but by a vigorous victorious faith, fervent love, and a reverential fear of God, made it known unto Abraham for his comfort, and to all the church for their example, unto his everlasting honour, what power of grace was in him, and by what principles he was entirely actuated in his walking before God.

7. The time of this trial of Abraham is marked in the story: 'It came to pass after these things,' Gen. xxii. 1. That which is the most remarkable is, that it was after the casting out of Ishmael, which is reported in the foregoing chapter, so that he being gone from his

family, he had no other son but Isaac only, in whom all his expectations did centre, as we shall see immediately. It was also before the death of Sarah, who probably knew nothing of this matter until afterwards; for it was not her trial, but Abraham's only, that was intended. And we may hence observe,

Obs. III. That faith must be tried; and that of all graces, it is most suited unto trial.

Obs. IV. That God proportions trials for the most part unto the strength of faith.

Obs. V. Yea, great trials in believers are an evidence of great faith in them, though not understood either by themselves or others before such trials.

Obs. VI. Trials are the only touchstone of faith, without which men must want the best evidence of its sincerity and efficacy, and the best way of testifying it unto others. Wherefore,

Obs. VII. We ought not to be afraid of trials, because of the admirable advantages of faith in and by them; see James i. 2-4; 1 Pet. i. 6, 7. And,

Obs. VIII. Let them be jealous over themselves, who have had no especial instances of the trial of their faith.-And,

Obs. IX. True faith, being tried, will in the issue be victorious. Thirdly. The third thing considerable in these words, is the act and effect of this faith. ПpooεvηvoXEV TOV Ioaak, ' He offered Isaac.' Who Isaac was, what was his relation unto him, and what were his circumstances, he afterwards declares. The command was to offer him for a burnt-offering, which was first to be slain, and then consumed with fire. Accordingly, the apostle affirms that he offered him, whereas we know how he was delivered. But the meaning is, that he actually and fully obeyed the command of God herein. He did it in will, heart, and affections, though it were not eventually done. And the will is accepted for the deed. But the true meaning of the words is, that he fully obeyed the command of God; God commanded him to offer him, and he did so unto the uttermost of what was required in the command. Neither did the command of God respect the event, nor was Abraham obliged to believe that he should actually be offered in sacrifice. But he believed that it was his duty to obey the command of God, and he did it accordingly. Look therefore in what sense God commanded Isaac to be offered, in the same did Abraham offer him; for he fulfilled the command of God. And we may see his full compliance with the divine command, in the particulars of his obedience. For,

1. He parted with his own interest in him, and gave him up wholly to God and his will, which was the principal thing in every offering or sacrifice. This God takes notice of in an especial manner, as that which answered his mind, Thou hast not withheld thy son, thine only son from me,' Gen. xxii. 12.

2. He complied with the way designed in the command for the giving him up to God, namely, as a sacrifice by blood and fire, wherein himself was to be the offerer. Herein was the greatest convulsion of nature; his faith had an exercise above it and beyond it. But this was that which put nature to it to the utmost. To have an only beloved

son slain by the effusion of his blood, visibly under his eyes, yea to do it with his own hand, and to stand by his consumption in the fire, was an unparalleled trial. We read indeed in heathen stories, and in holy writ with reference to Moloch, that some in overwhelming distresses inward and outward, for their supposed advantage and deliverance, have sacrificed some of their children in a kind of rage and fury, out of hopes to be gainers by it. But this was not the case of Abraham; he was at perfect peace with God and man, with an affluence of all other things to the uttermost of his desires. His son had relation to him in all those singular circumstances which we shall consider. On all accounts he was dear to him, to as great a height as it is possible for natural affection to arise to. Being every way sedate in his mind, without hope or expectation of advantage, yea to the utter ruin of his family and posterity, he complies with the command, for the offering him with his own hand, a bloody sacrifice to God.

3. He did as much for the trial of his faith as if his son had been actually slain. There could not have been a greater assault on it in case he had been offered. He looked on him as dead under his eye; and thence, as we shall see, is said to receive him in a figure.' He was as to his faith in the same condition as if he had been dead. Wherefore, 4. In compliance with the command of God, he shut his eyes as it were against all difficulties and consequents, resolving to venture Isaac, posterity, truth of promises, all on the authority of God, wherein he is principally proposed as our example. Whereas therefore the obedience of Abraham did every way answer the command of God, that being, that he should offer his son Isaac, he is justly said to have done it accordingly, though as to his death actually God otherwise disposed of things in the event. What in the meantime was the working of the faith of Abraham with respect to the promise, we shall afterwards inquire. The things we are taught herein are,

Obs. X. Where there is a divine command, evidencing itself to our consciences so to be, it is the wisdom and duty of faith to close its eyes against whatsoever seems insuperable in difficulties, or inextricable in consequents.-Faith may and ought to consider the difficulties that are in obedience, so far as to be prepared for them, provided against them, and resolved to conflict with them. But in case there appear that in them which seems to be overwhelming, which reason cannot contend withal; and when it can by no means look through the consequents of obedience, whether they will be good or not, it will commit the whole to the authority and veracity of God in his commands and promises, casting out all objections that it cannot solve. For this is the faith of Abraham celebrated, not only in the offering of Isaac, but with respect to his birth also. Against hope he believed in hope; he considered not his own body,' Rom. iv. 18, 19.

Obs. XI. Divine revelations did give such an evidence of their being immediately from God to those who received them, that though in all things they contradicted their reason and interest, yet they received them without any hesitation.-If there had been the least room left for a scruple, whether the command given to Abraham were immediately from God or not; whether it was such, as either to its original, or

means of communication might be subject to any mistake, he could never with any satisfaction have complied with it. See my Discourse of the Divine Authority of the Scriptures

Obs. XII. The great glory and commendation of the faith of Abraham consisted in this, that without all dispute, hesitation, or rational consideration of objections to the contrary, by a pure act of his will, he complied with the authority of God, which in some sense may be called blind obedience, wherein the soul resigns the whole conduct of itself to another. It is a height of blasphemy and profaneness in the Popish votaries, especially in the order of the Jesuites, that by vow and oath they oblige themselves to the same kind of obedience to the commands of those who are their superiors; which their founder in his epistle ad fratres Lusitanos, had the impudence to confirm with the example of Abraham. And hence is it come to pass that whereas this honour and prerogative is ascribed solely to God, namely, that his commands are to be obeyed in all things without examination, reasonings, or consideration as to the matter of them, the righteous government of the world is absolutely provided for; seeing he neither will nor can command any thing but what is holy, just, and good: so since the ascription of such an authority to men, as to secure blind obedience to all their commands, as innumerable evils have ensued thereon, as murders, seditions, and the like; so it takes away all grounds of peace and security from mankind. For who knows what a crew or sort of men called the Jesuites Superiors, known only by their restless ambition, and other misdemeanours among mankind, will command their vassals; who are sworn to blind obedience to them, to perpetrate and execute whatever they enjoin. Let princes and others flatter themselves as they please, if these men, as they profess, are no less obliged in conscience to execute whatever their superiors shall command and enjoin, than Abraham was to obey God in his command for the sacrificing of his only son, they hold their lives on the mercy and good nature of these superiors, who are always safe, out of the reach of their revenge. This ascription of a godlike power to require a blind obedience to their commands, to be yielded without any exercise or debate of reason, is that which it is a marvel how it is endured among mankind, especially since they have had such experience of its fruits and effects. Yea though it be that which is absolutely due to the infinite sovereignty of the divine being, yet God designing to govern us according to the principles, powers, and faculties of our natures, which he himself hath given us to this end, that we may comply with his rule in a way of obedience, requires nothing from us but what is reasonable service.' But what may be expected from these men, known only by their evil designings, who can tell?

Obs. XIII. It is a privilege and advantage to have an offering of price to offer to God, if he call for it.-And such are our lives, our names, our reputations, our relations, estates, liberties, as Abraham had his Isaac. It is so, I say, if we have hearts to make use of it.

Obs. XIV. Óbedience begun in faith, without any reserves, but with a sincere intention to fulfil the whole work of it, is accepted with God as if it were absolutely complete. So the confessors of old, de