Faiths victory over natvre, or, The unparallel'd president of an unnaturally religious father delivered in a sermon preached at the funerals of the hopefull young gentleman Master John Rushout : son and heire to Master John Rushout merchant and citizen of London / by Nathanael Hardy ...
FAITHS VICTORY over NATVRE: OR, The unparallel'd president of an unnaturally Religious Father. HEBR. 11.17. By Faith ABRAHAM when hee was tryed, offered up ISAAC.
FAITHS VICTORY over NATURE: OR, The unparalleled president of an unnaturally Religious Father. HEBREW. 11.17. By Faith ABRAHAM when he was tried, offered up ISAAC.
THis Chapter after a briefe yet full description, presents us with a large and singular commendation of the grace of faith, the excellencie of this vertue is demonstrated by the efficacie;
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;
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if you cast your eyes upon the 8 verse, you shall there finde an eminent instance of his faith, When he was called to goe out into a place which he should after receive for inheritance, obeying,
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,
Or if you please to take the words in their naturall order, observe, 1 An act of Gods wisdome, to wit, the tryall of Abraham. 2 An act of Abrahams obedience in offering up Isaac. 3 The principle inclining him to perform his obedience, in reference to divine tryall, 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 Abrahams Obedience in offering up Isaac. 3 The principle inclining him to perform his Obedience, in Referente 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 tryed. 2 His sutable behaviour under that condition, in obedience to that tryall, 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 layes down in the words.
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.
1 The state of temptation, to which Abraham was exposed when he was tryed, St. Austine speaking of the life of man tells us, Tota vita humana tentatio est, every mans life but much more the Saints is a continued tryall, no day passeth over his head without some clouds,
1 The state of temptation, to which Abraham was exposed when he was tried, Saint Augustine speaking of the life of man tells us, Tota vita Humana Tentatio est, every men life but much more the Saints is a continued trial, no day passes over his head without Some Clouds,
to be marked with a black coale as more cloudy then others there are some storms wherein the waves rage more vehemently, some times in which the Saint is exposed to strange and strong tryalls;
to be marked with a black coal as more cloudy then Others there Are Some storms wherein the waves rage more vehemently, Some times in which the Saint is exposed to strange and strong trials;
though the conceit of his visible appearing to him is altogether uncertaine; but this triall whereof my text speaks, is doubtless to be referred unto God himself:
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:
when the one sayth, 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 meerly of tryall for our good, the other of enticement for our hurt;
when the one say, God tempted Abraham, and the other Chap. 1.13. God tempts 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;
It is a common saying, Magistratus judicas virum, many men that were good while confined to privacie, have proved licentious, when advanced to Magistracie;
It is a Common saying, Magistratus Judicas virum, many men that were good while confined to privacy, have proved licentious, when advanced to Magistracy;
for this end God proved Hezekiah, that the pride of his heart might appear, and the Israelites to humble them under the sence of those corruptions which tryals manifested to be in them. But,
for this end God proved Hezekiah, that the pride of his heart might appear, and the Israelites to humble them under the sense of those corruptions which trials manifested to be in them. But,
Finally, his feare, 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 tryall;
Finally, his Fear, whither he did reverentially acknowledge and stand in awe of Divine Sovereignty the truth is, Appears virtus arguiturque malis: Stars shine bright in the Darkest nights, graces Are manifest in the Sharpest trial;
But what need is there that God should for these ends try his servants? Doth he not understand there thoughts long before, are not both there sins and graces open in his fight;
But what need is there that God should for these ends try his Servants? Does he not understand there thoughts long before, Are not both there Sins and graces open in his fight;
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What did he not know before who is Omniscient? yes, doubtlesse, but we must remember, it is usuall with God, Quod homini competit in iis tansferri, to apply that to himself which belongs to men, and to speake of himselfe after the manner of men;
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, and to speak of himself After the manner of men;
tryals are oft times publishers of concealed vertues, neither the patience of Job, wisdome of Solomon, or the faith of Abraham, would have been so famous had it not been for tryalls.
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.
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& lays upon us afflictions, so he was forty yeares in leading of the children of Israel through the wildernesse, to prove them, sometimes by words and commands, which he enjoyns us, such was that command which Christ gave to the young man in the Gospell, To sell all he had ;
& lays upon us afflictions, so he was forty Years in leading of the children of Israel through the Wilderness, to prove them, sometime by words and commands, which he enjoins us, such was that command which christ gave to the young man in the Gospel, To fell all he had;
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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 yeares? is it to have him taken away by death, through some visitation of Gods hand? all of these would have been sad tryalls:
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:
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God had tryed Abraham before many wayes, calling him to goe out of his Countrey, suffering that contention between him and Lot, in the battell he had with the five Kings, in the circumcising of his houshold, in the casting out of Ishmael, but all short of this, in sacrificing of his Isaac, which Abraham here was put upon,
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,
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nor let us onely prepare for many, but great and sore tryals, such as will not only rend our garments but break our hearts, tryals in our neerest friends, deerest comforts, the delight of our eyes, joy of our hearts,
nor let us only prepare for many, but great and soar 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 since wee must expect strong tryals, 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:
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, Says Solomon, Curae 24.10. adversity though it be a hard tyrant, yet it is a right Judge speaking truly what our graces Are:
Nemo vires suas in pace cognoscit, no, one knows his strength in peace, a sharp battle calls for courage in the souldier, hard weather makes the weak body shrinke, every cock-boat can swim in the river, its the lusty ship must saile in the Ocean;
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, its the lusty ship must sail in the Ocean;
we meet with strong tryalls, we must labour for strong graces ever remembreing this for our comfort, that Divine wisdome and goodnesse will proportion the tryall to our strength:
we meet with strong trials, we must labour for strong graces ever remembreing this for our Comfort, that Divine Wisdom and Goodness will proportion the trial to our strength:
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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;
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;
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he offered him in his intention and readinesse of will, Immolatio Isaac, ab animi affectu censetur, his sacrificing of Isaac is reckoned not from the action but his affection, and
he offered him in his intention and readiness of will, Immolatio Isaac, ab animi affectu censetur, his sacrificing of Isaac is reckoned not from the actium but his affection, and
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thus Pareus upon the text Obtulit ille holocaustum, non facto quidem, sed prompta voluntate & obedientiae quam Deus acceptavit, & Scriptura celebrat pro facto.
thus Pareus upon the text Obtulit Isle Holocaust, non facto quidem, sed prompta voluntate & obedientiae quam Deus acceptavit, & Scripture celebrate Pro facto.
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and therefore that Father brings in God commending his ready performance of what he had enjoyned, NONLATINALPHABET, Thou didst not spare him at my command, I have spared him for thy obedience,
and Therefore that Father brings in God commending his ready performance of what he had enjoined,, Thou didst not spare him At my command, I have spared him for thy Obedience,
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finally, by this means it is, we fulfil that command of our Saviour, in taking up the crosse daily, that is, semper animum habere paratum, being in a daily readinesse to beare whatsoever crosse it shall seem good to Divine wisdome to inflict upon us.
finally, by this means it is, we fulfil that command of our Saviour, in taking up the cross daily, that is, 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, 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,
It is that which may yield abundant Comfort to weak Saints, and tender Consciences, 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,
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such lasie desires will be no sufficient plea at Gods bar, and they will finde that usuall maxime true, too late, Hell is full of good wishes, Heaven of good works.
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.
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But as for weak Christians, who doe what they can, and would doe what they cannot, let them take comfort in this meditation, that the syncerity of their intention shall be regarded, and rewarded by God.
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 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 weaknesse of their flesh, not defect of their will;
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, 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 smoaking flax, nor break the bruised reed: know then, oh thou dejected soul;
the Spirit indeed is willing, but the Flesh is weak, and it is his gracious promise not to quench the smoking flax, nor break the Bruised reed: know then, o thou dejected soul;
That which is principally observable in these words, is the nature and strength of Abrahams obedience, God imposes a strange command upon him, he denyes not, delayes not his obedience, he doth not consult with flesh and bloud, harkens not to naturall affection, acquaints not the wife of his bosome with his intention,
That which is principally observable in these words, is the nature and strength of Abrahams Obedience, God imposes a strange command upon him, he Denies not, delays not his Obedience, he does not consult with Flesh and blood, harkens not to natural affection, acquaints not the wife of his bosom with his intention,
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Thus he became obedient, though against his will, yet with his wil, in the sacrifice of his Son, one wil sacrificed another, his spirituall will to serve his God, overcame his naturall will to save his childe:
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:
as those Israelites did upon a lesse occasion when they wanted food, Would God wee had dyed in the Wildernesse, Exod. 16.3. flesh and bloud would have broken out into these or the like expressions.
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.
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nay commandest me to throw him away, would thou never hadst bestowed a son upon me, rather then so sodainly to snatch him from me? why didst thou make me a father,
nay Commandest me to throw him away, would thou never Hadst bestowed a son upon me, rather then so suddenly to snatch him from me? why didst thou make me a father,
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 doubtlesse have returned an excuse and said (to use Naamans 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 then just for Abrahom in this case to expostulate with God in these or the like words.
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 Naamans 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 then just for Abrahom in this case to expostulate with God in these or the like words.
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and canst thou in equity desire the bloud of the guiltlesse? or if thou wilt needs have an humane sacrifice, is none but Isaac fit for thine Altar, and must none offer him but Abraham? Shall these hands destroy the fruit of my loyns? must I that was the instrument of his life, become the means of his death ▪ Can not I be faithfull unto thee,
and Canst thou in equity desire the blood of the guiltless? or if thou wilt needs have an humane 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,
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and say, there goes the man who cut the throat of his own childe? But Abrahams obedience had taught him better, not to dispute but 〈 ◊ 〉 me thinks, I hear him answering Gods command in these o• the like submissive terms:
and say, there Goes the man who Cut the throat of his own child? But Abrahams Obedience had taught him better, not to dispute but 〈 ◊ 〉 me thinks, I hear him answering God's command in these o• the like submissive terms:
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then thou an undutifull servant? What though the world accuse me of cruelty, yet thou requirest it as a duty? better I be in their eyes an unnaturall father,
then 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,
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 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,
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To this Divines answer, that Isaac being religiously educated, and no doubt, by his father, sufficiently informed of Gods will in this particular, submitted himselfe to be offered up.
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.
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See here a rare patterne 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,
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,
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indeed, herein is the tryall of our submission, when in things contrary to our nature, contradictory to our desires, crosse to our reason, we can obey God;
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 easie precepts to rebell, it is the commendation of obedience in difficult commands to submit, to obey God in what suites with our temper is not praise worthy,
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,
1 Though God call not upon us to offer up our sons, yet hee requires us to offer up our sinnes, there is none of us but in this sence hath an Isaac, a dilectum delictum, some darling lust, bosome corruption, which he expects we should part with at his call;
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;
finally, he would have sacrific'd his son, in whom all Nations were to be blest, we will not slay our sins which otherwise will make us for ever curst;
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;
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but ô sinner, how long wilt thou hug that in thy bosome which is Gods hate and will be thy ruine, think thou hearest a voice from heaven once more be-speak thee as God did Abraham, Take now thine Isaac whom thou lovest, thy sin wherein thou delightest,
but o sinner, how long wilt thou hug that in thy bosom which is God's hate and will be thy ruin, think thou Hearst a voice from heaven once more bespeak thee as God did Abraham, Take now thine Isaac whom thou Lovest, thy since wherein thou delightest,
O then delay not, consult not, neglect not, but while it is called to day, binde thy corruptions on the Altar of the Law, take the knife of Gods Word in thy hand,
Oh 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 surely in such a case, Pietas est impium esse pro Domino, it is piety towards God, to be unnaturall to our friends, our blessed Saviour hath told us, He that loveth father or mother more then me, is not worthy of me,
and surely in such a case, Pietas est Impious esse Pro Domino, it is piety towards God, to be unnatural to our Friends, our blessed Saviour hath told us, He that loves father or mother more then me, is not worthy of me,
and he that loveth son or daughter more then me, is not worthy of me, Mat. 10.37. Another Evangelist useth a more harsh expression, He that commeth to me and hateth not all these:
and he that loves son or daughter more then me, is not worthy of me, Mathew 10.37. another Evangelist uses a more harsh expression, He that comes to me and hates not all these:
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strange that love it selfe should require hatred, but yet just, not in an absolute but comparative sence, we must not love father or mother more then him,
strange that love it self should require hatred, but yet just, not in an absolute but comparative sense, we must not love father or mother more then him,
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or with Christ to his mother, quid mihi tecum? woman, what have I to do with thee? trampling under foot all naturall relations, which would hinder us from obedience to divine injunctions.
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 Chancellour of this Kingdom, who regarded not the prayers,
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 shee perswaded 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.
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.
oh let us learn by Abrahams example, chearfully 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 himselfe 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,:
o let us Learn by Abrahams Exampl, 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,:
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good old Eli, when acquainted by Samuel with Gods severe intentions against himselfe, his sons, his family, sits down quietly and sayes submissively, Dominus est, It is the Lord, let him doe what it seems good in his sight.
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, let him do what it seems good in his sighed.
Holy Job, when informed by severall messengers of the losse of his Oxen by the Sabeans, of his Camels by the Caldeans, of his Sheep and servants by a fire from God,
Holy Job, when informed by several messengers of the loss of his Oxen by the Sabeans, of his Camels by the Chaldaeans, of his Sheep and Servants by a fire from God,
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 Prophets words,
O 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 prophets words,
though in another case, Behold, I and the children whom thou, ô Lord, hast given me, are at thy dispose, doe with me and mine as it pleaseth thee, And that we may attein this gracious frame of spirit, let us take notice of,
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 Pleases thee, And that we may attain this gracious frame of Spirit, let us take notice of,
3 Generall, namely, the true ground of Abrahams obedient behaviour in those words by faith, indeed nothing but faith could enable him to quit himselfe in so great a tryall.
3 General, namely, the true ground of Abrahams obedient behaviour in those words by faith, indeed nothing but faith could enable him to quit himself in so great a trial.
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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,
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,
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but love of their Countrey, was that which bereaved them of their lives, Abrahams offering up his Isaac was upon another ground, in a religious observance of divine precept, to which nothing but faith could enable:
but love of their Country, was that which bereft them of their lives, Abrahams 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 finde there was great need of faith to unlock the difficulties, silence the reasonings,
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,
1 Besides the Law of nature God hath given an expresse command, Thou shalt not kill, and well might Abraham argue, if I must not kill any man, much lesse my son,
1 Beside 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,
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but here faith steps in, unfolds the riddle, assures Abraham it was no other then God who had given this in charge, that he is an absolute illimited commander,
but Here faith steps in, unfolds the riddle, assures Abraham it was no other then God who had given this in charge, that he is an absolute illimited commander,
and it is a rule we are to take notice of, that where Gods commands seem or doe really clash one against another, the lesser must give way to the greater,
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 Comandements are the generall rule of our life, yet if a speciall intervene as here did to Abraham, faith gives that the preheminence.
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.
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but faith hath a piercing sight, so, she steps in, untyes the knot, and thus bespeaks Abraham: Feare not Abraham to sacrifice thy son, hee that commands thee to kill him, wants not power to quicken him;
but faith hath a piercing sighed, so, she steps in, unties 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;
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the same hand which raised him from the dead wombe of Sarah, can revive him from the ashes of a sacrifice, thou gottest thy Isaac by believing, thou shalt not lose him by obeying.
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 loose him by obeying.
What cruelty doth in others, that faith did in Abraham, makes him not to be moved at the strangenesse of the fact, God knew he had to do with an Abraham, and therefore puts upon him such a comand;
What cruelty does 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;
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as it is Verse 19th, that notwithstanding all seeming contrarieties, and though hee saw no way of accomplishment, divine power could act above, against means,
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,
In reference to his command, it perswadeth him this was Gods will to which he must subscribe, that the Almighty was his sovereigne Lord to dispose of him and his how hee pleased,
In Referente 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,
Thus being confident of Gods ability and fidelity in making good his word, being resolved to exalt Gods will above his own, hee readily performeth his duty, and by faith when he was tryed, offered up Isaac.
Thus being confident of God's ability and Fidis 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.
this grace of faith, as it is of singular worth, so of universall use, in prosperity it teacheth us how to use comforts, in adversity; how to want them; without this;
this grace of faith, as it is of singular worth, so of universal use, in Prosperity it Teaches us how to use comforts, in adversity; how to want them; without this;
yea all earthly comforts with cheerfulnesse, when he tryes us in them, and calls for them from us, let us pray with the Apostles, Lord, increase our faith, true it is, a naturall 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 willingnesse and mixt consent casts his goods into the Sea;
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 Cast his goods into the Sea;
There is a four-fold enablement which faith contributes to this difficult duty of offering up our Isaac, parting with our dearest comforts when God calls.
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 Gods Sovereignty over all, and teaches the soul to say, my state, my friends, my children, my self are not my own but Gods, who may doe with his own what he will.
1 It acknowledgeth God's Sovereignty over all, and Teaches the soul to say, my state, my Friends, my children, my self Are not my own but God's, who may do with his own what he will.
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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 possesse:
2 It Confesses 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:
3 It assures us of great good by obedientiall submission, and that there is no losse in giving up all to God, its good for mee to enjoy this comfort, sayth sense, its better to part with it, saith faith,
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, say sense, its better to part with it, Says faith,
since there is no better way to retein a comfort then in a faithfull carelesnesse to surrender it up to God, witnesse Abraham in the text, hee offers and God spares his Isaac.
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.
and after the cheerfull endurance of tryals for a time, we shall rest in the bosome of Abraham for ever, finding that gracious promise fully verified, Blessed is the man that endureth temptation,
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,
I may truly affirme, God hath bereaved you of your Isaac, one who had learnt with Isaac obedience to you, no small vertue in children, especially when grown up in years, (since it too often falls out that they come no sooner to know themselves,
I may truly affirm, God hath bereft 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;
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 hope's;
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but, doubtlesse, it is no small losse to the Garden of your Family, and cannot but be a sore tryall of your patience, that therefore you may be comforted, look on Abraham, and let his practice be the matter of your imitation your triall, in a double respect falls short of his, his was an only son; you have one yet surviving:
but, doubtless, it is no small loss to the Garden of your Family, and cannot but be a soar 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:
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 wee all must follow:
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 whither one day you and we all must follow:
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in the mean time, think that God saith to you, as Elkana said to Hannah, why weepest thou, and why is thy heart grieved, am not I better to thee then ten sons? ô then let grace over-rule nature, faith suppresse passion:
in the mean time, think that God Says to you, as Elkana said to Hannah, why Weepest thou, 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 shew your self a tender father towards him, yet still behave your self as a son of Abraham, who by faith when he was tryed, offered up Isaac. FINIS.
and though you cannot but show your self a tender father towards him, yet still behave your self as a son of Abraham, who by faith when he was tried, offered up Isaac. FINIS.
