that he could so that after this res

phatically, even from the dead. This then is that which he reckoned upon in himself; that God was able to raise the dead in general; raise up Isaac after his death; and urrection, if it should so happen, it would be the same individual person that was offered; whereby the word which he "spake to his servants," (that he and the lad would go and worship and come again to them, Gen. xxii, 5,) would be made good. It is evident, therefore, that by faith he devolved the whole event of things on the sovereignty, power, and truth of God; and in his reasoning, thereon thought it most likely that God would raise him from the dead.

§8. "From whence also he received him in a figure." The promise was absolutely secured; Isaac was preserved alive, that in him the seed might be called; Abraham's obedience was fully accomplished; for he had parted fully with Isaac; he was no more his than if he had been actually dead; whence it is said that he received him again; he was made to be God's own, to belong to him alone as devoted; and God gave him again to Abraham; Isaac was considered in the state of the dead; that is, under the command of God, and in his father's determination; so that the apostle says he offered him; and therefore it is said that he received him from that state; "whence also;" one expositor conjectures, that respect is had herein to Abraham's first receiving Isaac at his nativity from the womb of Sarah which was as dead; than which nothing can be more remote from the sense of the place; but whereas Isaac did not die, was not actually dead, he is said to receive him from that state only (ev Tapaßoλn) in a figure; nor have I here any thing to add to what was first fixed on by the most judicious Calvin, who hath herein been followed by all sober

expositors; "he received him as from the dead, in a figure or resemblance of the resurrection from the dead.” §9. (II.) Several important observations here offer; 1. That God alone knows how to ascribe work and duty proportionate to the strength of grace received; he knew that Abraham's faith would carry him through this trial, and thereon he spared him not.

2. That oftentimes God reserves great trials for a well exercised faith; so this trial befell Abraham when his faith had been victorious in sundry other instances. §10. 1. Faith must be tried; and of all graces it is most suited to trial.

2. God proportions trials, for the most part, to the strength of faith.

3. Great trials in believers are an evidence of great faith, though not understood, either by themselves or others, before such trials.

4. 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 to others. Wherefore,

5. We ought not to be afraid of trials, because of the admirable advantages of faith by them, See Jam. i, 2-4; 1 Pet. i, 6, 7. And,

6. Let them be jealous over themselves who have had no special instances of the trial of their faith. 7. True faith being tried will in the issue be victori

ous.

§11. 1. Where there is a divine command, evidencing itself to our consciences to be so, it is the wisdom and duty of faith to close its eye against whatever seems insuperable in difficulties, or inextricable in consequences. Rom. iv, 18, 19.

2. Divine revelations gave such an evidence of their being immediately from God to those who received them, that though they contradicted their reason and

a

interest, yet they received them without any hesita tion. If there had been the least, room left for a scruple, whether the command given to Abraham were immediately from God or no; whether it was not such as, either with respect to its original, or the means of communication, might be subject to any mistake, he could never with any satisfaction have complied with it. Yet blind obedience to all the commands of men is blasphemy to require, and impiety to give; it is a wonder how this 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 our reasonable service.

§3. It is a privilege and advantage to have an offering of price to offer to God, if he calls for it, and when we have hearts to make use of it; and such are our lives, our names, our relations, estates, liberties, &c.

4. Obedience 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. Confessors may be justly reckoned in the next degree to martyrs.

§12. Again observe; that the power of faith in its consequences over natural affections-when their inclinations are contrary to the will of God, whereby they are exposed to receive impressions from temptations is a blessed evidence of its being sincere, and an eminent part of its glory; such is its trial in the loss of dear relations, or their irrecoverable misery in this world, wherein natural affections are apt to indispose

the mind, and to hinder it from a quiet submission to the will of God; whereby David greatly failed in the case of Absalom. But another instance like this of Abraham there never was, nor ever shall be: and all less cases are contained in the greater.

§13. Let it be farther observed, relative to this memorable transaction,

1. That in great and inextricable difficulties, it is the duty, wisdom, and nature of faith to fix itself on the immense properties of the divine nature, whereby it can effect things inconceiveable and incomprehensible, see Isa. xl, 28-31.

2. God may justly require the assent and confidence of faith to all things which infinite power and wisdom can effect, though we cannot comprehend the way whereby it may be accomplished, see Isa. 7, 10."

3. God's dealings with his church sometimes are such, that unless we shut our eyes, and stop our ears, against all objections and temptations, referring his promises only to divine sovereignty, wisdom, and veracity, we can never abide in a comfortable course of obedience, see Ezek. xxxvii, 1, 2, 11–14.

4. This is the glory of faith, that it can spiritually compose the soul in the midst of all storms and temptations, under darkness as to events; and enable it in a * due manner to attend to all duties of worship and obedience; so as to sanctify the name of God in them, and not to provoke him with any irregularities of mind or actions.

5. In any surprisal with seemingly insuperable difficulties, it is our duty immediately to set faith at work and not to consult with flesh and blood, or hearken to carnal reasonings or contrivances, which will but entangle us, and increase our distress.

tial disposal of all things, be an appearance of such an opposition and inconsistency between his commands and promises, as nothing but faith bowing the soul to divine sovereignty can reconcile, Gen. xxii, 8-12.

§14. Again, observe;

1. It is good for us to have our faith firmly built on the fundamental articles of religion, without which we cannot act it on particular occasions, wherein an application is made of such fundamental principles to our present cases.

2. Faith obtaining the victory in great trials, and carrying us through difficult duties of obedience, warranted by divine command, shall have a reward even in this life, in many unspeakable spiritual privileges and advantages.

3. If we are the children of Abraham, we have no reason to expect an exemption from the greatest trials. that the same faith which was in him is able to conflict with.

4. We have no reason to be afraid of the fiercest and severest trials that may befall us, having so great an instance that faith is able to carry us through them all victoriously.

5. Though death should seem to pass on any of the promises concerning the church, yet nothing need shake our faith, whilst we can believe the resurrection of the dead; they will be given us "in a figure" of it.

VERSE 20.

By faith Isaac blessed Jacob and Esau concerning things to come.

$1, The faith of Isaac. Wherein deficient. $2. Wherein it was right. S. The divine purity and wisdom in ordering and over-ruling the reproveable mistakes of men. $4. Isaac blessing his sons. $5. Concerning things to come, what.