ABRAHAMS TRIALL. NONLATINALPHABET. Gen. 22.1. to the 13. 1 After these things it came to passe that God himselfe tempted Abraham, and said vnto him, Abraham: who answered, Here am I.
ABRAHAMS TRIAL.. Gen. 22.1. to the 13. 1 After these things it Come to pass that God himself tempted Abraham, and said unto him, Abraham: who answered, Here am I.
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10 And Abraham stretching forth his hand, tooke the knife to kill his sonne. 11 But the Angell of the Lord called vnto him from heauen, saying, Abraham, Abraham.
10 And Abraham stretching forth his hand, took the knife to kill his son. 11 But the Angel of the Lord called unto him from heaven, saying, Abraham, Abraham.
IN this chapter the Holie ghost hath recorded the memorable historie of Abrahams temptation by God himself concerning the immolation of Isaac, pretended by God,
IN this chapter the Holy ghost hath recorded the memorable history of Abrahams temptation by God himself Concerning the immolation of Isaac, pretended by God,
the proposition in the first words, containing both the argument of the storie, and the scope and purpose of God in this busines, viz. that God tempted Abraham: and the narration in the rest of the words, vnto the 11. verse.
the proposition in the First words, containing both the argument of the story, and the scope and purpose of God in this business, viz. that God tempted Abraham: and the narration in the rest of the words, unto the 11. verse.
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but Abrahams faith and obedience tried. Which also appeareth by the euent, vers. 11.12. where the Lord, who is not chaunged, by a contrarie commandement signifieth that hee did inquire (as Ambrose saith) his affection, and not require the fact:
but Abrahams faith and Obedience tried. Which also appears by the event, vers. 11.12. where the Lord, who is not changed, by a contrary Commandment signifies that he did inquire (as Ambrose Says) his affection, and not require the fact:
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This admonition therefore teacheth vs to vnderstand the commaundement following, as the question which our Sauiour propounded to Philip concerning the feeding of fiue thousand men, Ioh. 6.5, 6. Whence shall we buy bread that all these may eate:
This admonition Therefore Teaches us to understand the Commandment following, as the question which our Saviour propounded to Philip Concerning the feeding of fiue thousand men, John 6.5, 6. Whence shall we buy bred that all these may eat:
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But whereas it is said that God tempted Abraham, for so the words are ( haelohim nissah ) and the Apostle speaking of this matter, Hebr. 11.17. By faith (saith he) Abraham NONLATINALPHABET, when he was tempted, offered Isaac, diuers questions may not vnprofitablie be moued:
But whereas it is said that God tempted Abraham, for so the words Are (haelohim nissah) and the Apostle speaking of this matter, Hebrew 11.17. By faith (Says he) Abraham, when he was tempted, offered Isaac, diverse questions may not unprofitably be moved:
and first whether God tempteth any man or not. For Iames saith, chap. 1.13. that God tempteth no man, and therefore that no man NONLATINALPHABET when he is tempted, may say that he is tempted of God.
and First whither God tempts any man or not. For James Says, chap. 1.13. that God tempts no man, and Therefore that no man when he is tempted, may say that he is tempted of God.
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And yet Moses here saith that he tempted, and as the seuentie Interpreters read NONLATINALPHABET, and accordingly the Apostle Hebr. 11.17. meaneth that Abraham NONLATINALPHABET, whē he was tempted, was tempted of God.
And yet Moses Here Says that he tempted, and as the seuentie Interpreters read, and accordingly the Apostle Hebrew 11.17. means that Abraham, when he was tempted, was tempted of God.
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I answere by distinction, that temptations are either prouocations to euill, or probations and trials. Of temptations as they are prouocations to euill, God is not the author;
I answer by distinction, that temptations Are either provocations to evil, or probations and trials. Of temptations as they Are provocations to evil, God is not the author;
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neither doth he tempt any vnto sinne, as Iames saith, but the diuell as the principall, who is therfore called the tempter, NONLATINALPHABET, the world and the flesh as his seruitours.
neither does he tempt any unto sin, as James Says, but the Devil as the principal, who is Therefore called the tempter,, the world and the Flesh as his servitors.
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For from the flesh, that is our owne corruption, arise euill and noysome concupiscences which fight against our soule, whereby we are tempted and stirred vp to euill.
For from the Flesh, that is our own corruption, arise evil and noisome concupiscences which fight against our soul, whereby we Are tempted and stirred up to evil.
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or mediately by meanes, vsing either as his instruments sometimes the flesh, that is our own corruption, which is as it were the diuels bawd prostituting the soule to his temptations,
or mediately by means, using either as his Instruments sometime the Flesh, that is our own corruption, which is as it were the Devils bawd prostituting the soul to his temptations,
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or else as obiects and occasions either the desires of the world which he vseth in respect of the NONLATINALPHABET, that is getting as baites of sinne,
or Else as objects and occasions either the Desires of the world which he uses in respect of the, that is getting as baits of sin,
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and in regard of NONLATINALPHABET, that is the vsing, as the snares of sinne, or the terrors of the world, which are as it were the diuels bugbeares to scarre vs from weldoing.
and in regard of, that is the using, as the snares of sin, or the terrors of the world, which Are as it were the Devils bugbears to scar us from welldoing.
As touching these temptations therefore which are prouocations to euill, wee conclude with Iames 1.13. Let no man when he is tempted say I am tempted of God:
As touching these temptations Therefore which Are provocations to evil, we conclude with James 1.13. Let no man when he is tempted say I am tempted of God:
and elsewhere he is said to harden mens hearts, to leade them into temptation, &c. Ans. Whether this particular whereunto Abraham was tempted were a sin or not, I will anon discusse in the person of Abraham. In the meane time this generall assertion is to bee retained, that God tempteth, that is, prouoketh no man vnto sinne.
and elsewhere he is said to harden men's hearts, to lead them into temptation, etc. Ans. Whither this particular whereunto Abraham was tempted were a since or not, I will anon discuss in the person of Abraham. In the mean time this general assertion is to be retained, that God tempts, that is, provoketh no man unto sin.
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For first the Lord sometimes bringeth his seruants to be tempted, as it were his champions into the lists of the combat to be encountred and tried, that his graces in them may appeare,
For First the Lord sometime brings his Servants to be tempted, as it were his champions into the lists of the combat to be encountered and tried, that his graces in them may appear,
Secondly, the Lord sometimes deliuereth men to be tempted, and leaueth them for the instant to take a foyle, either for a chastisement or a triall, that they might be humbled at the sight of their owne weakenes,
Secondly, the Lord sometime Delivereth men to be tempted, and Leaveth them for the instant to take a foil, either for a chastisement or a trial, that they might be humbled At the sighed of their own weakness,
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so ouer-ruling the actions of all his creatures, that when they thinke nothing lesse then to doe the will of God, they become his instruments vnwittingly for the effecting of his designes,
so overruling the actions of all his creatures, that when they think nothing less then to do the will of God, they become his Instruments unwittingly for the effecting of his designs,
But we must distinguish betwixt the euill worke of the bad instrument and the good worke of God, which by the euill instrument he bringeth well to passe, which is neuer the worse for the bad instrument,
But we must distinguish betwixt the evil work of the bad Instrument and the good work of God, which by the evil Instrument he brings well to pass, which is never the Worse for the bad Instrument,
As for example, when a malefactour (whom the Magistrate perhaps suffereth to goe vnpunished) falleth into the hands of theeues and is murthered, the iudgement of God vpon him is no lesse iust,
As for Exampl, when a Malefactor (whom the Magistrate perhaps suffers to go unpunished) falls into the hands of thieves and is murdered, the judgement of God upon him is no less just,
Thus through the enuious sending of Ioseph by his brethren, who therein set themselues against the will of God reuealed in Iosephs dreames, the Lord in mercie sendeth him to be a father vnto Pharao, and a fosterer of his Church, Genesis 45.7. and 50.20. By the filthie incest shamefully committed by Absolom, the Lord iustly punisheth the adulterie of Dauid, 2. Sam. 12.11.12. By the treacherous, vniust, enuious giuing ouer of our Sauiour to death, by Iudas, Pilate, and the Priests, the Lord in vnspeakeable mercie gaue his sonne to death for vs, Act. 2.23. and 4.28.
Thus through the envious sending of Ioseph by his brothers, who therein Set themselves against the will of God revealed in Joseph's dreams, the Lord in mercy sends him to be a father unto Pharaoh, and a fosterer of his Church, Genesis 45.7. and 50.20. By the filthy Incest shamefully committed by Absalom, the Lord justly Punisheth the adultery of David, 2. Sam. 12.11.12. By the treacherous, unjust, envious giving over of our Saviour to death, by Iudas, Pilate, and the Priests, the Lord in unspeakable mercy gave his son to death for us, Act. 2.23. and 4.28.
So by the wicked and malitions temptations of Satan, who therein seeketh the ruine and perdition of the faithfull, the Lord furthereth their saluation, sometimes chastising them for their amendement, sometimes trying their faith and obedience, sometimes exercising them to humilitie and mortification of sinne, alwaies so onerruling the malice of the diuell, that euen in his temptations, wherein he intendeth nothing but their harme and destruction, he becommeth (maugre his spite) the instrument of God to further their saluation.
So by the wicked and malicious temptations of Satan, who therein seeks the ruin and perdition of the faithful, the Lord furthereth their salvation, sometime chastising them for their amendment, sometime trying their faith and Obedience, sometime exercising them to humility and mortification of sin, always so onerruling the malice of the Devil, that even in his temptations, wherein he intends nothing but their harm and destruction, he becomes (maugre his spite) the Instrument of God to further their salvation.
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yet he worketh no euill, but vseth, ordereth, and disposeth them vnto good, and so ouerruleth all his creatures, that when they intend and doe euill to their owne damnation, they are the instruments of God to aduance his glorie and further the saluation of the elect.
yet he works no evil, but uses, Ordereth, and Disposeth them unto good, and so overruleth all his creatures, that when they intend and do evil to their own damnation, they Are the Instruments of God to advance his glory and further the salvation of the elect.
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So it serueth to discouer the diuellish malice of the Papists, & namely of the shamelesse author of the twelue Articles, who is not ashamed to publish in print, that wee not onely make God the author of sinne, which is blasphemous,
So it serveth to discover the devilish malice of the Papists, & namely of the shameless author of the twelue Articles, who is not ashamed to publish in print, that we not only make God the author of sin, which is blasphemous,
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but the only cause of sinne, and (that which the diuell would haue bin ashamed to vtter in his owne person) that wee make God worse thē the diuell, Articl. 10. But I conclude this point with Fulgentius, ad Monimum. lib.
but the only cause of sin, and (that which the Devil would have been ashamed to utter in his own person) that we make God Worse them the Devil, Article. 10. But I conclude this point with Fulgentius, ad Monimum. lib.
But it wil be said, that tentare, to tempt or trie a man, is to take an experiment of him that is tried, presupposing in him that tēpteth either ignorance or doubting at the least:
But it will be said, that tentare, to tempt or try a man, is to take an experiment of him that is tried, presupposing in him that tempts either ignorance or doubting At the least:
but neither is incident to the alknowing God, who with one eternall view or act of vnderstanding, doth at once perfectly and distinctly know al things that haue been, are, or shall be.
but neither is incident to the All-knowing God, who with one Eternal view or act of understanding, does At once perfectly and distinctly know all things that have been, Are, or shall be.
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So God may be said to tempt metaphorically, when as after the similitude of a man he saith or doth any thing whereby the minde and disposition of him that is tempted may appeare either to himselfe or to others.
So God may be said to tempt metaphorically, when as After the similitude of a man he Says or does any thing whereby the mind and disposition of him that is tempted may appear either to himself or to Others.
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when he bringeth men into triall, and causeth them to giue an experiment of that which is in them, that their minde and disposition may be manifested, not to God (before whose eyes all things, be they neuer so secret, are NONLATINALPHABET, that is, naked,
when he brings men into trial, and Causes them to give an experiment of that which is in them, that their mind and disposition may be manifested, not to God (before whose eyes all things, be they never so secret, Are, that is, naked,
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And thus tempting, which in the former sense is attributed to God NONLATINALPHABET after the manner of men, is according to the latter sense vnderstood NONLATINALPHABET as it beseemeth God, as Athanasius speaketh.
And thus tempting, which in the former sense is attributed to God After the manner of men, is according to the latter sense understood as it beseems God, as Athanasius speaks.
But God, to whom the secrets of all hearts are knowne, needeth not make triall of men to this end, that hee might learne something which before hee knew not.
But God, to whom the secrets of all hearts Are known, needs not make trial of men to this end, that he might Learn something which before he knew not.
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For men many times ouerweene their owne gifts, and therefore God bringeth them into trial that they may see their owne weaknes, that seeing it they may be humbled,
For men many times overween their own Gifts, and Therefore God brings them into trial that they may see their own weakness, that seeing it they may be humbled,
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and that they by this means might be driuen vnto Christ, Deut. 8.2. The like may be said of Ezechias, 2. Chron. 32.31. whom the Lord left to himselfe for a time, that he might tempt him and know whatsoeuer was in his heart.
and that they by this means might be driven unto christ, Deuteronomy 8.2. The like may be said of Hezekiah, 2. Chronicles 32.31. whom the Lord left to himself for a time, that he might tempt him and know whatsoever was in his heart.
rerū &c. (saith Augustine ) Is God therefore so ignorant of humane affaires, so vnacquainted with mens hearts, that hee should by tempting seeke to finde men? No,
rerū etc. (Says Augustine) Is God Therefore so ignorant of humane affairs, so unacquainted with men's hearts, that he should by tempting seek to find men? No,
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First, in respect of their frailtie, that we by their example may become more circumspect, especially if they whose example we behold, were better and stronger then our selues.
First, in respect of their frailty, that we by their Exampl may become more circumspect, especially if they whose Exampl we behold, were better and Stronger then our selves.
For if Dauid, if Ezechias, if Peter, when they were tempted, bewrayed their weaknes, how had we need to watch and to pray that wee enter not into temptation? Secondly, in respect of their faith and constancie, that wee seeing their good examples may both glorifie God,
For if David, if Hezekiah, if Peter, when they were tempted, bewrayed their weakness, how had we need to watch and to pray that we enter not into temptation? Secondly, in respect of their faith and constancy, that we seeing their good Examples may both Glorify God,
that the Lord trieth them, that his graces in them, as their faith, loue, obedience, constancie, patience, may be manifested not onely to themselues, both to minister comfort vnto them,
that the Lord trieth them, that his graces in them, as their faith, love, Obedience, constancy, patience, may be manifested not only to themselves, both to minister Comfort unto them,
For euen as schoolemasters sometimes call forth some of their most toward schollers, and take exact triall of them, partly to approoue their owne paines,
For even as Schoolmasters sometime call forth Some of their most towards Scholars, and take exact trial of them, partly to approve their own pains,
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so the Lord maketh choise of some of his principall seruants of whom he taketh exquisit triall, to manifest his graces in them, both to themselues and also to others, who comparing their own wants with their perfections,
so the Lord makes choice of Some of his principal Servants of whom he Takes exquisite trial, to manifest his graces in them, both to themselves and also to Others, who comparing their own Wants with their perfections,
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And to conclude this point with Augustine, Serm. 72. de temp. where hauing shewed that Abraham was tempted, that he might be the better knowne to himselfe, he addeth:
And to conclude this point with Augustine, Sermon 72. de temp. where having showed that Abraham was tempted, that he might be the better known to himself, he adds:
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And if Abraham were knowne to himselfe, yet hee had not been knowne to vs. Verely he was to be manifested either to himselfe or to vs. To himselfe, that hee might know wherefore to giue thankes:
And if Abraham were known to himself, yet he had not been known to us Verily he was to be manifested either to himself or to us To himself, that he might know Wherefore to give thanks:
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and thirdly, to what end the Lord, who by himselfe knoweth all things, tempted and proued Abraham, which Augustine briefly noteth, Vt manifestetur mundo, qui iam notus fuerat Deo:
and Thirdly, to what end the Lord, who by himself Knoweth all things, tempted and proved Abraham, which Augustine briefly notes, Vt manifestetur mundo, qui iam notus fuerat God:
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The action of God is twofold, his vocation or call, whereby hee prepareth Abraham to vndergoe this triall, vers. 1. Secondly, his commandement, whereby he trieth him, vers. 2. As touching the former:
The actium of God is twofold, his vocation or call, whereby he Prepareth Abraham to undergo this trial, vers. 1. Secondly, his Commandment, whereby he trieth him, vers. 2. As touching the former:
Seeing the thing here inioyned to Abraham, namely that hee should with his own hands kill his sonne Isaac, and offer him for a burnt sacrifice, was in shew not onely most cruell and vnnatural,
Seeing the thing Here enjoined to Abraham, namely that he should with his own hands kill his son Isaac, and offer him for a burned sacrifice, was in show not only most cruel and unnatural,
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as being not so likely to be a serious commandement of God, as an instigation of Satan, who might seeme thereby to prouoke him to murder his only sonne,
as being not so likely to be a serious Commandment of God, as an instigation of Satan, who might seem thereby to provoke him to murder his only son,
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For what Schoolemaster that seeketh by triall to encourage or approue his scholler, and to commend him to others (as the Lord doth his tried seruants) will appose a petite that learneth his A, B, C, in Greeke or in Hebrew? But trials are proportioned to mens strength, the strongest faith hath the greatest trials, the weakest faith hath the least trials,
For what Schoolmaster that seeks by trial to encourage or approve his scholar, and to commend him to Others (as the Lord does his tried Servants) will appose a petite that learneth his A, B, C, in Greek or in Hebrew? But trials Are proportioned to men's strength, the Strongest faith hath the greatest trials, the Weakest faith hath the least trials,
Now that Abrahams triall was exceeding great, it may euidently appeare by those two things whereby the greatnes of trials is to be esteemed, to wit, the deerenes of that which he was to forgo,
Now that Abrahams trial was exceeding great, it may evidently appear by those two things whereby the greatness of trials is to be esteemed, to wit, the dearness of that which he was to forgo,
The summe of both is, that hee was to sacrifice Isaac. The deerenes of that which he was to forgoe, is of purpose amplified by the Lord himselfe to increase the triall, in foure degrees, plainly distinguished in the originall text.
The sum of both is, that he was to sacrifice Isaac. The dearness of that which he was to forgo, is of purpose amplified by the Lord himself to increase the trial, in foure Degrees, plainly distinguished in the original text.
Take now (saith he) eth bincha, thy sonne, eth iehidcha, thy only sonne, asher ahabta, whom thou louest, eth ijtscak, euen Isaac, and offer him for a burnt sacrifice.
Take now (Says he) eth bincha, thy son, eth iehidcha, thy only son, asher ahabta, whom thou love, eth ijtscak, even Isaac, and offer him for a burned sacrifice.
For a father to lose his son, especially by death, & that violent death, it is a greater grief thē any man can conceiue that is not a father, such a NONLATINALPHABET or naturall loue God hath implanted in parents, who therefore desire to die before their children,
For a father to loose his son, especially by death, & that violent death, it is a greater grief them any man can conceive that is not a father, such a or natural love God hath implanted in Parents, who Therefore desire to die before their children,
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and exceedingly grieue if they suruiue them; but especially in godly parents, and heroicall natures, wherein these NONLATINALPHABET are most effectuall;
and exceedingly grieve if they survive them; but especially in godly Parents, and heroical nature's, wherein these Are most effectual;
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How did Dauid lament the death of Absalom his rebellious sonne, when he wept and said, O my sonne Absalom, my sonne, my sonne Absalom, would God I had died for thee!
How did David lament the death of Absalom his rebellious son, when he wept and said, Oh my son Absalom, my son, my son Absalom, would God I had died for thee!
when hee vnderstood that Ioseph was not dead, Gen. 45.28. where it is noted, that the spirit of Iacob reuiued, And Israel said, I haue enough, Ioseph my sonne is yet aliue.
when he understood that Ioseph was not dead, Gen. 45.28. where it is noted, that the Spirit of Iacob revived, And Israel said, I have enough, Ioseph my son is yet alive.
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Therefore the Scriptures when they would signifie the greatest sorrow that may be, they vse to compare it to the sorrowing of a father for his onely sonne, Amos 8.10. Zach. 12.10.
Therefore the Scriptures when they would signify the greatest sorrow that may be, they use to compare it to the sorrowing of a father for his only son, Amos 8.10. Zach 12.10.
For he is called the only sonne, first in respect of Sarai, who in regard of him was called Sarah, with promise that she should be a mother of Kings and of nations,
For he is called the only son, First in respect of Sarai, who in regard of him was called Sarah, with promise that she should be a mother of Kings and of Nations,
and to put him in minde of this promise, which is crossed by the commandement, vers. 2. the Lord calleth him by his name, Abraham, vers. 1. Secondly, he is called his onely sonne simply,
and to put him in mind of this promise, which is crossed by the Commandment, vers. 2. the Lord calls him by his name, Abraham, vers. 1. Secondly, he is called his only son simply,
after the sending away of Ismael, whereunto the Lord in these words seemeth to haue relation, to gall his minde with the memorie of his putting away of Ismael, whom also he dearely loued.
After the sending away of Ishmael, whereunto the Lord in these words seems to have Relation, to Gall his mind with the memory of his putting away of Ishmael, whom also he dearly loved.
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As though he would signifie vnto him, that he was not contented to haue caused him to put away Ismael the sonne of the bondwoman, whom also he loued; leauing vnto him Isaac alone;
As though he would signify unto him, that he was not contented to have caused him to put away Ishmael the son of the bondwoman, whom also he loved; leaving unto him Isaac alone;
but he will haue him forgoe Isaac too, the only child which he had, or could looke to haue by Sarah, in respect of whose seede notwithstanding both he and she were promised to be the parents of nations and Kings.
but he will have him forgo Isaac too, the only child which he had, or could look to have by Sarah, in respect of whose seed notwithstanding both he and she were promised to be the Parents of Nations and Kings.
But although Abraham loued Ismael deerely, yet he loued him but a little in comparison of Isaac, and therefore that is added in the third place, whom thou louest. Indeede if hee had been a sonne whom either he had not loued,
But although Abraham loved Ishmael dearly, yet he loved him but a little in comparison of Isaac, and Therefore that is added in the third place, whom thou love. Indeed if he had been a son whom either he had not loved,
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for (as Philo saith) parents exceedingly loue those which are late borne, and this is noted to haue been the cause of Iacob his extraordinary loue towards Ioseph, Gen. 37. vers. 3. The reason is (saith Philo ) either because they haue long desired them,
for (as Philo Says) Parents exceedingly love those which Are late born, and this is noted to have been the cause of Iacob his extraordinary love towards Ioseph, Gen. 37. vers. 3. The reason is (Says Philo) either Because they have long desired them,
this therefore much increaseth the triall in that as Augustine noteth, Iubetur filium victimare, solatiū paternae senectutis, & vnicū pignus posteritatis: qui quanto serior, tanto dulcior:
this Therefore much increases the trial in that as Augustine notes, Iubetur Son victimare, solatiū paternae senectutis, & vnicū pignus posteritatis: qui quanto Senior, tanto dulcior:
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because he was much desired, long expected, and after many delaies (which increase the desire Pro. 13. 5.1•) and by many earnest prayers at the length obtained.
Because he was much desired, long expected, and After many delays (which increase the desire Pro 13. 5.1•) and by many earnest Prayers At the length obtained.
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For it was Isaac that he was to lose, Isaac the ioy of his hart, Isaac the pledge of Gods loue, the reward of his faith, the earnest of his saluation, of whom it was said, in Isaac shall thy seede be called, in whose death the promise not onely of posteritie,
For it was Isaac that he was to loose, Isaac the joy of his heart, Isaac the pledge of God's love, the reward of his faith, the earnest of his salvation, of whom it was said, in Isaac shall thy seed be called, in whose death the promise not only of posterity,
For no saluation but by Christ, who according to the promise of God, was to come of Isaac. In the former degrees Abraham was to contend with nature and with naturall affection, which I confesse is hard to doe:
For no salvation but by christ, who according to the promise of God, was to come of Isaac. In the former Degrees Abraham was to contend with nature and with natural affection, which I confess is hard to do:
Why, to bid him offer Isaac, was as much in apparance as to bid him rend in peeces Gods couenant, to renounce all assurance of Gods loue, to destroy the Church as it were in the shell,
Why, to bid him offer Isaac, was as much in appearance as to bid him rend in Pieces God's Covenant, to renounce all assurance of God's love, to destroy the Church as it were in the shell,
now we are to consider the hardnesse of the action which he was to performe, which indeed appeareth to haue been very hard in respect both of his affection to his son,
now we Are to Consider the hardness of the actium which he was to perform, which indeed appears to have been very hard in respect both of his affection to his son,
It was giuen (saith the holie Ghost) in the first words of the chapter, After these things, which haue relation to the matters cōtained in the last chapter,
It was given (Says the holy Ghost) in the First words of the chapter, After these things, which have Relation to the matters contained in the last chapter,
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That is, after the Lord had commanded Abraham to put away Ismael, and had giuen him many notable promises in Isaac, concerning the multiplying of his seed which should inherit the land of promise,
That is, After the Lord had commanded Abraham to put away Ishmael, and had given him many notable promises in Isaac, Concerning the multiplying of his seed which should inherit the land of promise,
and the blessing of all nations in the promised seede, and for a pledge of his loue had giuen him many temporal blessings, insomuch that Kings were desirous to enter into league with him.
and the blessing of all Nations in the promised seed, and for a pledge of his love had given him many temporal blessings, insomuch that Kings were desirous to enter into league with him.
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insomuch that now Isaac being growne to mans estate (for now hee was as Iosephus saith 25. yeares old, as others 33. as the Seder Olam, 37) he began to bethinke him of prouiding a wife for him, that the promise concerning his seede might be performed (as may be gathered by the last euent mentioned in this chapter, wherby the Lord to gratifie his desire, gaue him hope of a wife out of his owne kinred) after these things I say,
insomuch that now Isaac being grown to men estate (for now he was as Iosephus Says 25. Years old, as Others 33. as the Seder Olam, 37) he began to bethink him of providing a wife for him, that the promise Concerning his seed might be performed (as may be gathered by the last event mentioned in this chapter, whereby the Lord to gratify his desire, gave him hope of a wife out of his own kindred) After these things I say,
when Abraham was in the height of his prosperitie, and in the toppe of his felicitie, resting wholy vpon Isaac, and liuing in certain expectation of the accomplishment of the promises made in him,
when Abraham was in the height of his Prosperity, and in the top of his felicity, resting wholly upon Isaac, and living in certain expectation of the accomplishment of the promises made in him,
euen then the Lord propoundeth vnto him this commaundement, which might crosse all these promises, cut off his happines, and ouerthrow all his expectation.
even then the Lord propoundeth unto him this Commandment, which might cross all these promises, Cut off his happiness, and overthrow all his expectation.
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This circumstance doth greatly increase the triall, which had been farre easier, if this commaundement had been giuen before the eiecting of Ismael, with whom alone Abraham could haue been contented,
This circumstance does greatly increase the trial, which had been Far Easier, if this Commandment had been given before the ejecting of Ishmael, with whom alone Abraham could have been contented,
before hee had receiued such promises, or conceiued such hope of the performance thereof in Isaac, or had tasted so plentifully of Gods blessings, which now he hoped to leaue to Isaac, as the inheritour of his happines, and of Gods fauour:
before he had received such promises, or conceived such hope of the performance thereof in Isaac, or had tasted so plentifully of God's blessings, which now he hoped to leave to Isaac, as the inheritor of his happiness, and of God's favour:
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or if he would needes haue him goe into the countrey of Moriah, (because there was the place which after he would chuse for his worship and seruice, 2. Chron. 3.1.
or if he would needs have him go into the country of Moriah, (Because there was the place which After he would choose for his worship and service, 2. Chronicles 3.1.
where also our Sauiour offred himselfe vpon the crosse, of which sacrifice this immolation of Isaac was a type) yet he might haue concealed it from him,
where also our Saviour offered himself upon the cross, of which sacrifice this immolation of Isaac was a type) yet he might have concealed it from him,
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The which circumstance also doth adde great weight to the triall, especially if you consider the manifold exceptions, which his own knowledge set on work by his affection could obiect,
The which circumstance also does add great weight to the trial, especially if you Consider the manifold exceptions, which his own knowledge Set on work by his affection could Object,
and the cunning obiectiōs which Satan would suggest, and those diuerse occurrents which might happē in the meane space, especially the continuall companie of Isaac, whom he could not behold without great remorse, his sweete conuersation and amiable speeches, which might make him relent.
and the cunning objections which Satan would suggest, and those diverse occurrents which might happen in the mean Molle, especially the continual company of Isaac, whom he could not behold without great remorse, his sweet Conversation and amiable Speeches, which might make him relent.
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So that by this delay Abrahams faith and constancie was strongly assaulted, and his heart being resolute was macerated with the expectation of this dreadfull sacrifice.
So that by this Delay Abrahams faith and constancy was strongly assaulted, and his heart being resolute was macerated with the expectation of this dreadful sacrifice.
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The place also, howsoeuer in general termes it was declared that it should be one of the hils in the countrey of Moriah, which was distant from Beersheba, where Abraham receiued this charge,
The place also, howsoever in general terms it was declared that it should be one of the hills in the country of Moriah, which was distant from Beersheba, where Abraham received this charge,
and perhaps in the presence or view hee knew not of whom, and therefore he could not tell what either danger or offence he might incurre, by sacrificing his son there.
and perhaps in the presence or view he knew not of whom, and Therefore he could not tell what either danger or offence he might incur, by sacrificing his son there.
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as that an old man of 125. yeares or vpward, trauelling on foote, with an asse loaden with all necessaries both for the sacrifice and their own prouision, could with conueniēcie come thither no sooner, especially being to trauell leisurely, that hee might the better meditate and aduise of that which he went about;
as that an old man of 125. Years or upward, travelling on foot, with an Ass loaded with all necessaries both for the sacrifice and their own provision, could with conveniency come thither no sooner, especially being to travel leisurely, that he might the better meditate and advise of that which he went about;
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So that by the circumstance of time and place, it appeareth that Abraham had time enough to bethinke him, that if hee had not beene very resolute, hee might haue desisted from this enterprise.
So that by the circumstance of time and place, it appears that Abraham had time enough to bethink him, that if he had not been very resolute, he might have desisted from this enterprise.
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as appeareth by his forgoing Ismael, chap. 21.11. and Iacob his vnwilling forbearing of Beniamins presence for a time, Gē. 42.38. especially being his onely sonne, the sonne whō he loued euen Isaac the ioy of his heart;
as appears by his foregoing Ishmael, chap. 21.11. and Iacob his unwilling forbearing of Benjamites presence for a time, Gē. 42.38. especially being his only son, the son whom he loved even Isaac the joy of his heart;
desired rather to lose her child altogether, then haue halfe of him dead) but most especially seeing his death seemed to annihilate the promises of God, not only concerning the multiplication of the Church,
desired rather to loose her child altogether, then have half of him dead) but most especially seeing his death seemed to annihilate the promises of God, not only Concerning the multiplication of the Church,
but also concerning the saluation of the faithful by Christ, who was to come of Isaac: to consent vnto his death had been more grieuous, hauing consented to deliuer him to death had been dolefull, to bee present thereat had beene more wofull.
but also Concerning the salvation of the faithful by christ, who was to come of Isaac: to consent unto his death had been more grievous, having consented to deliver him to death had been doleful, to be present thereat had been more woeful.
The eloquent Poet Euripides, and the cunning Painter Timanthes, were no otherwise able to expresse the dolefull countenance of Agamemnon, being present at the sacrificing of his daughter Iphigenia, then by couering his face:
The eloquent Poet Euripides, and the cunning Painter Timanthes, were no otherwise able to express the doleful countenance of Agamemnon, being present At the sacrificing of his daughter Iphigenia, then by covering his face:
nor to deliuer him to others by them to be sacrificed, nor to be present only thereat, which few men could endure (for my part saith Luther on this place, Ego non potuissem esse spectator, nedum actor & mactator:
nor to deliver him to Others by them to be sacrificed, nor to be present only thereat, which few men could endure (for my part Says Luther on this place, Ego non potuissem esse spectator, nedum actor & mactator:
I could not haue been a beholder, much lesse an actor or slaughterer) but also that with his own hands he should kill his owne sonne, who was more deere vnto him then his owne life.
I could not have been a beholder, much less an actor or slaughterer) but also that with his own hands he should kill his own son, who was more deer unto him then his own life.
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which is signified by the phrase of speech which God vseth, vehagnalehu sham legnólah, and make him ascend there (namely in smoake) as a whole burnt offring, wherof nothing remaineth but ashes.
which is signified by the phrase of speech which God uses, vehagnalehu sham legnólah, and make him ascend there (namely in smoke) as a Whole burned offering, whereof nothing remains but Ashes.
Whose bowels earne not to thinke of this fact, who would not swoune to see it, who would not dye rather then doe it? And not only his affection towards his son might haue hindred him from this act,
Whose bowels earn not to think of this fact, who would not swoon to see it, who would not die rather then do it? And not only his affection towards his son might have hindered him from this act,
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Dishonourable to God, as though hee delighted in such cruell and vnnaturall sacrifices, or as though he would haue men shew their religion by committing parricide.
Dishonourable to God, as though he delighted in such cruel and unnatural Sacrifices, or as though he would have men show their Religion by committing Parricide.
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Scandalous to his seruants, who would either haue bound him for a mad man, or finding him in his wits haue detested him and his profession as bloodie and barbarous.
Scandalous to his Servants, who would either have bound him for a mad man, or finding him in his wits have detested him and his profession as bloody and barbarous.
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But scandalous especially to Sarah his wife, who how she would haue taken the slaughter of her most deerely beloued and onely sonne, in regard of whom she was called Sarah, a Princesse,
But scandalous especially to Sarah his wife, who how she would have taken the slaughter of her most dearly Beloved and only son, in regard of whom she was called Sarah, a Princess,
and promised to be the Queenemother of the Princes and people of God, and the great grandmother of the Messias, whō God had giuen her by miracle, especially being committed by Abraham himselfe,
and promised to be the Queenemother of the Princes and people of God, and the great grandmother of the Messias, whom God had given her by miracle, especially being committed by Abraham himself,
and said, Thou art indeed a bloodie husband vnto me: and thereupon (as Tremellius and Iunius note vpon Exod. 4.25. and 18.2.) in a rage refused to go any further with him:
and said, Thou art indeed a bloody husband unto me: and thereupon (as Tremellius and Iunius note upon Exod 4.25. and 18.2.) in a rage refused to go any further with him:
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the second, concerning the saluation of the faithfull in all nations, by the promised seede ▪ which is Christ, who according to the promise was to come of Isaac. And shall Abraham now approue his faith, by killing Isaac, and consuming him to ashes? Nay rather this might seeme a voluntarie extinguishing of ye Church,
the second, Concerning the salvation of the faithful in all Nations, by the promised seed ▪ which is christ, who according to the promise was to come of Isaac. And shall Abraham now approve his faith, by killing Isaac, and consuming him to Ashes? Nay rather this might seem a voluntary extinguishing of the Church,
With Isaac and his seed (saith the Lord) chap. 17. will I establish mine euerlasting couenant, &c. Doest thou beleeue to bee saued by Christ, who was to come of Isaacs seed,
With Isaac and his seed (Says the Lord) chap. 17. will I establish mine everlasting Covenant, etc. Dost thou believe to be saved by christ, who was to come of Isaacs seed,
Alas he is my sonne, mine onely sonne, whom I deerely loue, euen Isaac the ioy of my heart, without whom I can neither looke for the multiplication of a blessed seede,
Alas he is my son, mine only son, whom I dearly love, even Isaac the joy of my heart, without whom I can neither look for the multiplication of a blessed seed,
Besides, this standeth not with mine obedience to God, to commit such an act which is so vniust, vnnaturall, dishonourable to God, and scandalous to man;
Beside, this Stands not with mine Obedience to God, to commit such an act which is so unjust, unnatural, dishonourable to God, and scandalous to man;
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yet notwithstanding he was content to deny his affection, yea and his reason, and to performe simple and absolute obedience to God. For he might thinke;
yet notwithstanding he was content to deny his affection, yea and his reason, and to perform simple and absolute Obedience to God. For he might think;
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but I haue sufficient authoritie, yea an expresse commaundement from God, and therfore so farre shal I be from sinning if I sacrifice Isaac, as that I shall fearefully sinne, if I doe it not.
but I have sufficient Authority, yea an express Commandment from God, and Therefore so Far shall I be from sinning if I sacrifice Isaac, as that I shall fearfully sin, if I do it not.
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his will, which is the rule of iustice, hauing this priuiledge, that whatsoeuer hee willeth is therefore iust, it being a meere impossibilitie that hee who is goodnes and iustice it selfe, should either will or doe any thing which is not iust;
his will, which is the Rule of Justice, having this privilege, that whatsoever he wills is Therefore just, it being a mere impossibility that he who is Goodness and Justice it self, should either will or do any thing which is not just;
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and consequently all his commaundements are to be vnderstood with this exception or restraint, Nisi Deus aliter voluerit, Vnlesse God appoint otherwise.
and consequently all his Commandments Are to be understood with this exception or restraint, Nisi Deus aliter voluerit, Unless God appoint otherwise.
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This particular commaundement therefore giuen vnto me of God, is my sufficient warrant to sacrifice my sonne, the generall commaundement to the contrarie notwithstanding.
This particular Commandment Therefore given unto me of God, is my sufficient warrant to sacrifice my son, the general Commandment to the contrary notwithstanding.
Doe you marke who striketh, and whom he striketh? marke also who commaundeth, and acknowledge with me that the bare shew and apparance of sinne, should not driue me into a manifest and apparant sinne.
Do you mark who striketh, and whom he striketh? mark also who commandeth, and acknowledge with me that the bore show and appearance of sin, should not driven me into a manifest and apparent sin.
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Neither may hee bee thought to deale hardly with my sonne or any of his children, whose daies hee shortneth, seeing hee recompenceth their mortall life with immortalitie.
Neither may he be Thought to deal hardly with my son or any of his children, whose days he shorteneth, seeing he recompenseth their Mortal life with immortality.
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Secondly, that when he saw the place a farre off, he would not suffer his two seruants to goe with him, vers. 5. lest perhaps they would haue hindred him, condemning him of dotage:
Secondly, that when he saw the place a Far off, he would not suffer his two Servants to go with him, vers. 5. lest perhaps they would have hindered him, condemning him of dotage:
when as for his strength he might easily haue resisted (for he was of yeeres 25 at the least, when his father was 125, of strength sufficient to carrie,
when as for his strength he might Easily have resisted (for he was of Years 25 At the least, when his father was 125, of strength sufficient to carry,
and that vp the hill, wood enough to consume himselfe to ashes) yet lest any thing might haue happened at the very instant, through the naturall feare of present death, which is common to all,
and that up the hill, wood enough to consume himself to Ashes) yet lest any thing might have happened At the very instant, through the natural Fear of present death, which is Common to all,
For so he saith, vers. 16. Because thou hast done this thing, and hast not spared thine onely sonne: And the Apostle Heb. 11.17. plainly affirmeth, that Abraham when he was tempted, offered his sonne.
For so he Says, vers. 16. Because thou hast done this thing, and hast not spared thine only son: And the Apostle Hebrew 11.17. plainly Affirmeth, that Abraham when he was tempted, offered his son.
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His discreete cariage of this action appeareth in all the particular actions and speeches mentioned in this narration, which Moses hath to this purpose particularized,
His discreet carriage of this actium appears in all the particular actions and Speeches mentioned in this narration, which Moses hath to this purpose particularized,
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as yt he prouided wood and other necessaries, that he loaded an asse with wood and food, that he tooke two of his seruants to attend him, and so of the rest;
as that he provided wood and other necessaries, that he loaded an Ass with wood and food, that he took two of his Servants to attend him, and so of the rest;
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or melancholy mood, but a discreete and temperate action, vndertaken with due aduice and mature deliberation, managed by rare wisedome and singular discretion.
or melancholy mood, but a discreet and temperate actium, undertaken with due Advice and mature deliberation, managed by rare Wisdom and singular discretion.
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His courage and constancie appeareth in this, that hauing once resolued, and being entred into this action, nothing could hinder him from effecting the same,
His courage and constancy appears in this, that having once resolved, and being entered into this actium, nothing could hinder him from effecting the same,
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And hauing alreadie trauailed two daies, enduring al occurrents in the meane time, which beating vpon him as waues vpon a firme rocke were dashed and repelled:
And having already travailed two days, enduring all occurrents in the mean time, which beating upon him as waves upon a firm rock were dashed and repelled:
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and hauing commanded his seruāts to stay with the asse, vsing a cunning speech vnto them, that they for want of a beast to be sacrificed, shuld suspect nothing;
and having commanded his Servants to stay with the Ass, using a cunning speech unto them, that they for want of a beast to be sacrificed, should suspect nothing;
without shew of passion and perturbation, with cheerefull countenance & constant mind he perfourmeth all those actions which were the forerunners of the sacrifice, euery one representing vnto him the death and slaughter of his sonne, which was to be committed by himselfe:
without show of passion and perturbation, with cheerful countenance & constant mind he Performeth all those actions which were the forerunners of the sacrifice, every one representing unto him the death and slaughter of his son, which was to be committed by himself:
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He laieth the wood vpon his sonne (as the crosse was laid on Christ) with purpose (tender heart) to burne him vpon it, himselfe takes the fire and the knife in his hand, a knife & fire, the sight whereof,
He Layeth the wood upon his son (as the cross was laid on christ) with purpose (tender heart) to burn him upon it, himself Takes the fire and the knife in his hand, a knife & fire, the sighed whereof,
if you respect his intent, might haue cut his heart, and burnt his entrailes: and so they two went together, which ye holy Ghost hath twice noted, ver. 6.8.
if you respect his intent, might have Cut his heart, and burned his entrails: and so they two went together, which you holy Ghost hath twice noted, ver. 6.8.
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partly to moue compassion in the hearer, when he should cōsider this couple who they were, with what minde and to what end they went together, the innocent and obedient sonne suspecting nothing, carying wood to burne himselfe,
partly to move compassion in the hearer, when he should Consider this couple who they were, with what mind and to what end they went together, the innocent and obedient son suspecting nothing, carrying wood to burn himself,
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but also importuned as it were by the opportunitie of the solitarie place to vtter his griefe (which otherwise a man would thinke should haue burst his heart) notwithstanding he neither sends Isaac before,
but also importuned as it were by the opportunity of the solitary place to utter his grief (which otherwise a man would think should have burst his heart) notwithstanding he neither sends Isaac before,
but without shew of passion accompanieth him to the very place, where he buildeth an Altar, coucheth the wood, vseth no doubt some effectuall speech to perswade his sonne,
but without show of passion accompanieth him to the very place, where he builds an Altar, couches the wood, uses no doubt Some effectual speech to persuade his son,
hauing bound him hand & foote, hee laieth him on the Altar vpon the wood, stretcheth out his hand, taketh his knife with purpose presently, I tremble to speake it, presently I say to cut his throate, to dismember his body,
having bound him hand & foot, he Layeth him on the Altar upon the wood, Stretcheth out his hand, Takes his knife with purpose presently, I tremble to speak it, presently I say to Cut his throat, to dismember his body,
and after to set fire to the wood, that as a whole burnt offring he might be consumed, leauing nothing to himselfe in apparance of all his hopes and expectations but a few ashes.
and After to Set fire to the wood, that as a Whole burned offering he might be consumed, leaving nothing to himself in appearance of all his hope's and Expectations but a few Ashes.
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euen as if he had sacrificed his sonne, the Lord (to whom obedience is more acceptable then sacrifice, 1. Sam. 15.22.) accepting of the sincere will and earnest endeuour of his seruant for the deede it selfe.
even as if he had sacrificed his son, the Lord (to whom Obedience is more acceptable then sacrifice, 1. Sam. 15.22.) accepting of the sincere will and earnest endeavour of his servant for the deed it self.
But although Abrahams obedience was singular, yet his faith, which was the ground of his obedience and his victorie in the temptation, was more wonderfull:
But although Abrahams Obedience was singular, yet his faith, which was the ground of his Obedience and his victory in the temptation, was more wonderful:
For Abraham had receiued a double oracle from God, the one a promise concerning Isaacs seede, the other a commaundement concerning the burning of him to ashes before he had any seed.
For Abraham had received a double oracle from God, the one a promise Concerning Isaacs seed, the other a Commandment Concerning the burning of him to Ashes before he had any seed.
how shall his seede be multiplied, or Christ come of it, according to the promise? Yet such was Abrahams faith that he assuredly beleeued, that although Isaac were consumed to ashes before he had any seed,
how shall his seed be multiplied, or christ come of it, according to the promise? Yet such was Abrahams faith that he assuredly believed, that although Isaac were consumed to Ashes before he had any seed,
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But how could he obey the one, and yet beleeue the other, seeing the one is contrary to the other? I answere, Abraham assuredly beleeued that God as he is true and faithfull,
But how could he obey the one, and yet believe the other, seeing the one is contrary to the other? I answer, Abraham assuredly believed that God as he is true and faithful,
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And therefore doubted not but that as hee had receiued his soone from the dead and barren wombe of Sara, as similitude of death (for thus those words Heb. 11.19.
And Therefore doubted not but that as he had received his soon from the dead and barren womb of Sarah, as similitude of death (for thus those words Hebrew 11.19.
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and all nations of the earth might account themselues happie in his blessed seed. And this is testified by the Apostle, Heb. 11.17.18.19. By faith (saith he) Abraham offered vp Isaac when he was tempted, and he that had receiued the promises (which were to be fulfilled in his sonne and his posteritie) offered his only begotten sonne.
and all Nations of the earth might account themselves happy in his blessed seed. And this is testified by the Apostle, Hebrew 11.17.18.19. By faith (Says he) Abraham offered up Isaac when he was tempted, and he that had received the promises (which were to be fulfilled in his son and his posterity) offered his only begotten son.
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For as Procopius saith, he pondered in his mind that saying of the Apostle, that God who had made Sarah of barren fruitfull, could also raise vp Isaac from the dead:
For as Procopius Says, he pondered in his mind that saying of the Apostle, that God who had made Sarah of barren fruitful, could also raise up Isaac from the dead:
He beleeued when he was to beget his sonne, he beleeued when he was to kill him, vbique fidelis, nusquam crudelis, euery where faithfull, no where cruell.
He believed when he was to beget his son, he believed when he was to kill him, vbique Fidelis, nusquam crudelis, every where faithful, no where cruel.
and so approued his singular obedience to the one, and his admirable faith in the other ▪ & in respect of both is propounded to vs and to all posteritie,
and so approved his singular Obedience to the one, and his admirable faith in the other ▪ & in respect of both is propounded to us and to all posterity,
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For if men bee indued with grace, the Lord will not haue it smothered, but by triall to bee manifested to his glorie, their comfort, and good example of others.
For if men be endued with grace, the Lord will not have it smothered, but by trial to be manifested to his glory, their Comfort, and good Exampl of Others.
And although none may looke in these dayes to be tempted as Abraham was, by a particular commandement from God (because howsoeuer the Lord in former times spake NONLATINALPHABET, at sundrie times and many wayes to the Fathers,
And although none may look in these days to be tempted as Abraham was, by a particular Commandment from God (Because howsoever the Lord in former times spoke, At sundry times and many ways to the Father's,
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Of the right hand are his temporall blessings, either offerd vnto vs, or conferd vpon vs. In respect of temporall blessings offered, hee trieth vs whether we wil make conscience in the gathering and getting of them,
Of the right hand Are his temporal blessings, either offered unto us, or conferred upon us In respect of temporal blessings offered, he trieth us whither we will make conscience in the gathering and getting of them,
whether by lying and falshood, or any other sinfull meanes, wee shew our selues to hee carnall and profane, seeing for euerie trifle of the world we are readie to sell our soules to the diuell:
whither by lying and falsehood, or any other sinful means, we show our selves to he carnal and profane, seeing for every trifle of the world we Are ready to fell our Souls to the Devil:
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whether we will make cōscience of imploying thē according to his appointment, remembring that we are but his stewards euen of these outward gifts, who must giue him an account,
whither we will make conscience of employing them according to his appointment, remembering that we Are but his Stewards even of these outward Gifts, who must give him an account,
and to the priuate necessities of our brethren, as our abilitie shall affoord, & their necessity require ▪ For (that I may speake a little of this point, the place wherein I speake requiring it at my hands,
and to the private necessities of our brothers, as our ability shall afford, & their necessity require ▪ For (that I may speak a little of this point, the place wherein I speak requiring it At my hands,
and the time wherin we liue giuing me but too iust occasion, the charitie of many waxing cold) when wee hauing wealth are made acquainted with others wants, the Lord trieth our loue, and he trieth our fidelitie.
and the time wherein we live giving me but too just occasion, the charity of many waxing cold) when we having wealth Are made acquainted with Others Wants, the Lord trieth our love, and he trieth our Fidis.
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Whosoeuer therfore hauing this worlds good, seeth his brother haue need, and shutteth vp his compassion from him (whom he ought to relieue for Gods sake) how dwelleth the loue of God in him, saith Iohn, 1. Epist. 3.17. Such a one would be far from offering Isaac vnto God, that denieth him a smal part of his goods.
Whosoever Therefore having this world's good, sees his brother have need, and shutteth up his compassion from him (whom he ought to relieve for God's sake) how dwells the love of God in him, Says John, 1. Epistle 3.17. Such a one would be Far from offering Isaac unto God, that Denieth him a small part of his goods.
Secondly, he trieth thy loue to thy brother, which appeareth to be nothing worth, whē thou canst find in thy heart to denie him, being thy brother in Christ,
Secondly, he trieth thy love to thy brother, which appears to be nothing worth, when thou Canst find in thy heart to deny him, being thy brother in christ,
yea thy fellow member of Christ, some worldly pelfe which thou mightest spare, to whom Christ Iesus hath not denied his owne heart bloud. 3. Yeah herein is tried thy loue to Christ thy sauiour, who esteemeth that giuen,
yea thy fellow member of christ, Some worldly pelf which thou Mightest spare, to whom christ Iesus hath not denied his own heart blood. 3. Yeah herein is tried thy love to christ thy Saviour, who esteems that given,
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Couldst thou find in thine heart to denie reliefe to Iesus Christ if he were in neede? Take heed then how thou deniest it to thy needy brother who is a mēber of christ.
Couldst thou find in thine heart to deny relief to Iesus christ if he were in need? Take heed then how thou deniest it to thy needy brother who is a member of Christ.
Remember the excuse which the wicked will make at the day of iudgement, and Christs answer to the same, Matth. 25.44, 45. for when Christ shal say vnto them, Depart from me you cursed into euerlasting fire:
remember the excuse which the wicked will make At the day of judgement, and Christ answer to the same, Matthew 25.44, 45. for when christ shall say unto them, Depart from me you cursed into everlasting fire:
Lord when saw we thee an hungred or thirstie, &c. and did not minister vnto thee? But hee shall answer, Verily I say vnto you, in as much as you did it not to one of the least of these, yee did it not to me. Againe, he trieth thy fidelitie:
Lord when saw we thee an hungered or thirsty, etc. and did not minister unto thee? But he shall answer, Verily I say unto you, in as much as you did it not to one of the least of these, ye did it not to me. Again, he trieth thy Fidis:
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For if God haue appointed thee to bee his Almoner (as euery rich man is Gods Almoner) then art thou no better then as theefe (for so wouldest thou thinke of thine Almoner) if thou keepest backe from the poore that which God hath commanded thee to giue them.
For if God have appointed thee to be his Almoner (as every rich man is God's Almoner) then art thou no better then as thief (for so Wouldst thou think of thine Almoner) if thou Keepest back from the poor that which God hath commanded thee to give them.
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whether wee are willing to forgoe our worldly desires for his sake, &c. that so we may be carefull to approue our selues to God, that proueth vs. For as Iames saith, Blessed is the man that endureth temptation or trial:
whither we Are willing to forgo our worldly Desires for his sake, etc. that so we may be careful to approve our selves to God, that Proves us For as James Says, Blessed is the man that Endureth temptation or trial:
For if we cannot be content to giue the Lord leaue to take them to his mercie when it pleaseth him to call them, what would we doe if the Lord should bid vs with our owne hands to kill them,
For if we cannot be content to give the Lord leave to take them to his mercy when it Pleases him to call them, what would we do if the Lord should bid us with our own hands to kill them,
and to burne their bodies to ashes, especially if they were to vs, as Isaac was to Abraham? Yea but Abraham by reason of the promise knew his sonne should (if he were killed) be restored to life:
and to burn their bodies to Ashes, especially if they were to us, as Isaac was to Abraham? Yea but Abraham by reason of the promise knew his son should (if he were killed) be restored to life:
Thou foule, that which thou sowest is not quickened, except it die, and as it were rot in the earth, 1. Cor. 15. vers. 36. And although thy sonnes body he sowne in corruption,
Thou foul, that which thou sowest is not quickened, except it die, and as it were rot in the earth, 1. Cor. 15. vers. 36. And although thy Sons body he sown in corruption,
yet it shall be raised in incorruption; it is sowne in dishonour, it shall be raised in glorie. vers. 42.43. Spirituall crosses are heresies in iudgement, and common corruption in manners.
yet it shall be raised in incorruption; it is sown in dishonour, it shall be raised in glory. vers. 42.43. Spiritual Crosses Are heresies in judgement, and Common corruption in manners.
In respect of the former the Lord trieth vs, when hee permitteth heresies to spring vp among vs. For as the Apostle saith, 1. Cor. 11.19. There must be heresies, euen among vs, which are the true Church of God, that those which are approued amōg vs, might be known.
In respect of the former the Lord trieth us, when he permitteth heresies to spring up among us For as the Apostle Says, 1. Cor. 11.19. There must be heresies, even among us, which Are the true Church of God, that those which Are approved among us, might be known.
and popish heretikes and Idolatours to goe about, perswading men to an apostasie from Christ to Antichrist, which they call reconciling men to the Pope and Church of Rome:
and popish Heretics and Idolaters to go about, persuading men to an apostasy from christ to Antichrist, which they call reconciling men to the Pope and Church of Rome:
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and for a iust iudgment on the vnsound, vpon whom the Lord sendeth efficacie of error and strong illusions, that they may beleeue the lying doctrines of Antichrist,
and for a just judgement on the unsound, upon whom the Lord sends efficacy of error and strong illusions, that they may believe the lying doctrines of Antichrist,
howsoeuer Antichrist preuaileth in those that doe perish, as the Apostle saith, yet the Lord Iesus hath prophecied, that it shall not be possible for the false prophets and ministers of Antichrist, to seduce either totally or finally the elect, Mat. 24.24.
howsoever Antichrist prevaileth in those that do perish, as the Apostle Says, yet the Lord Iesus hath prophesied, that it shall not be possible for the false Prophets and Ministers of Antichrist, to seduce either totally or finally the elect, Mathew 24.24.
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As for example, if a Minister diligently preach, or in his preaching seeke to profit rather then to please, remembring the saying of the Apostle, If I seeke to please men, I am not the seruant of Christ, Gal. 1.10.
As for Exampl, if a Minister diligently preach, or in his preaching seek to profit rather then to please, remembering the saying of the Apostle, If I seek to please men, I am not the servant of christ, Gal. 1.10.
Or if a priuate Christian make conscience of swearing, sanctifying the Sabboth, frequenting Sermons, or abstaining from the common corruptions of the time, he shal straight way be condemned for a Puritane,
Or if a private Christian make conscience of swearing, sanctifying the Sabbath, frequenting Sermons, or abstaining from the Common corruptions of the time, he shall straight Way be condemned for a Puritan,
How can you beleeue seeing you seeke glorie and estimation one from another, and seeke not that glorie which commeth from God alone? It therefore thou desirest to be approued for a sound christian, thou must labour to keepe a good conscience,
How can you believe seeing you seek glory and estimation one from Another, and seek not that glory which comes from God alone? It Therefore thou Desirest to be approved for a found christian, thou must labour to keep a good conscience,
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and not onely contemne the censures of carnall men (whose wisedome is enmitie against God) but also think thy self happie when men speake euill of thee for righteousnes sake, Mat. 5.11.
and not only contemn the censures of carnal men (whose Wisdom is enmity against God) but also think thy self happy when men speak evil of thee for righteousness sake, Mathew 5.11.
But the Lord also trieth the faithfull and sound Christians, sometimes to let them see their owne weaknes, that they may be humbled at the sight thereof,
But the Lord also trieth the faithful and found Christians, sometime to let them see their own weakness, that they may be humbled At the sighed thereof,
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And therefore he neuer trieth them aboue their strength, or at least aboue their profit, but proportioneth his trials both to their strength, 1. Cor. 10.13. and also to their profit, Hebr. 12.10. and consequently the issue of them is alwaies happie and good:
And Therefore he never trieth them above their strength, or At least above their profit, but proportioneth his trials both to their strength, 1. Cor. 10.13. and also to their profit, Hebrew 12.10. and consequently the issue of them is always happy and good:
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yet euen in the nick when things are at the worst, the Lord (who neuer faileth those which forsake not him) as it were NONLATINALPHABET and beyond al expectation, giueth deliuerance.
yet even in the neck when things Are At the worst, the Lord (who never Faileth those which forsake not him) as it were and beyond all expectation, gives deliverance.
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before Caligula: It cannot bee but that Gods aide is neere, seeing all mans help faileth vs. Seeing then the trials of the faithfull are profitable and tend to their good,
before Caligula: It cannot be but that God's aid is near, seeing all men help Faileth us Seeing then the trials of the faithful Are profitable and tend to their good,
so wee should shew our selues to be the childrē of Abraham, in imitating his obedience and his faith, to which end the Lord hath by Moses propounded this worthie example,
so we should show our selves to be the children of Abraham, in imitating his Obedience and his faith, to which end the Lord hath by Moses propounded this worthy Exampl,
For although we must striue towards this perfection, and neuer content our selues with our growth vntill we come to our NONLATINALPHABET that is, our full growth, which wee shall neuer doe whiles we liue here,
For although we must strive towards this perfection, and never content our selves with our growth until we come to our that is, our full growth, which we shall never do while we live Here,
if wee would be esteemed his children, as the faithfull are. For as our Sauiour saith, Ioh. 8.35. If you were the sonnes of Abraham, you would doe the workes of Abraham.
if we would be esteemed his children, as the faithful Are. For as our Saviour Says, John 8.35. If you were the Sons of Abraham, you would do the works of Abraham.
For doth hee not speake to thee, when hee saith, Thou shalt not kill, Thou shalt not steale, &c. Nay further I professe vnto thee, that as thou hast greater assurance that God speaketh vnto thee in his word,
For does he not speak to thee, when he Says, Thou shalt not kill, Thou shalt not steal, etc. Nay further I profess unto thee, that as thou hast greater assurance that God speaks unto thee in his word,
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and if we should trust to extraordinarie reuelations and apparitions of Angels, we should bee subiect to the illusions of Satan, who can transforme himselfe into an Angell of light:) so if thou wilt not hearken to the written word of God, to Moses, the Prophets,
and if we should trust to extraordinary revelations and apparitions of Angels, we should be Subject to the illusions of Satan, who can transform himself into an Angel of Light:) so if thou wilt not harken to the written word of God, to Moses, the prophets,
As for example, God commandeth thee to turne vnto him, to repent thee of thy sinnes, to beleeue in Christ, to walke vprightly before him, to sacrifice not thy sonne,
As for Exampl, God commands thee to turn unto him, to Repent thee of thy Sins, to believe in christ, to walk uprightly before him, to sacrifice not thy son,
but thy selfe, and to offer vp thy soule and thy bodie as a holy, liuely and acceptable sacrifice vnto him, which is thy reasonable, that is, spirituall seruice of him.
but thy self, and to offer up thy soul and thy body as a holy, lively and acceptable sacrifice unto him, which is thy reasonable, that is, spiritual service of him.
dispute not of Gods commandement, but obey it, and commit the euent to God. And let thine obedience bee not onely absolute & resolute, but also speedie without delay, & constant without fainting.
dispute not of God's Commandment, but obey it, and commit the event to God. And let thine Obedience be not only absolute & resolute, but also speedy without Delay, & constant without fainting.
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Worthie is that saying of Luther to bee written in the tables of our hearts, Qui habet certum verbum Dei, in quacunque vocatione, credat tantum & audeat,
Worthy is that saying of Luther to be written in the tables of our hearts, Qui habet certum verbum Dei, in quacunque vocation, Credat Tantum & audeat,
but we must be readie to offer as a spirituall sacrifice, if God shall require the same, our goods, our honour, our sonnes and daughters, our parents, our wiues, our liues, our selues:
but we must be ready to offer as a spiritual sacrifice, if God shall require the same, our goods, our honour, our Sons and daughters, our Parents, our wives, our lives, our selves:
This therefore in a word Abraham teacheth vs, as Augustine saith, Vt Deo non praeponamus quod dat Deus, That we preferre not before God, that which God hath giuen vs.
This Therefore in a word Abraham Teaches us, as Augustine Says, Vt God non praeponamus quod that Deus, That we prefer not before God, that which God hath given us
Secondly, we must (as Abraham was) bee resolued before hand to obey the commandements of God, seeme they neuer so vnreasonable vnto vs. For this resolution will make the commandements easie to vs, which seem hard to others.
Secondly, we must (as Abraham was) be resolved before hand to obey the Commandments of God, seem they never so unreasonable unto us For this resolution will make the Commandments easy to us, which seem hard to Others.
or a Leopard his spots, Ierem. 13.23. It is easie for a sober and temperat man to abstaine from drunkennesse, a chast man from whoredome, a religious man from swearing, a mild man from chafing and reuenge;
or a Leopard his spots, Jeremiah 13.23. It is easy for a Sobrium and temperate man to abstain from Drunkenness, a chaste man from whoredom, a religious man from swearing, a mild man from chafing and revenge;
For being generall they include al, that exclude not themselues by infidelitie: only bring the condition of the promise which is faith, and thou art safe.
For being general they include all, that exclude not themselves by infidelity: only bring the condition of the promise which is faith, and thou art safe.
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For doth not the Lord promise, whosoeuer beleeueth in Christ hath remission of sin, shall rise to glorie, shall be saued? euen as the Israelites had a promise, that if when they were stung with the firie Serpents, they did lift vp their eyes to the brazen Serpent, they should be healed.
For does not the Lord promise, whosoever Believeth in christ hath remission of since, shall rise to glory, shall be saved? even as the Israelites had a promise, that if when they were stung with the firy Serpents, they did lift up their eyes to the brazen Serpent, they should be healed.
Resolue then to lift vp the eye of faith to him that was figured by the brazen Serpent, to beleeue in Christ, labour to lay hold vpon him by faith, striue against thine owne infidelitie and doubting:
Resolve then to lift up the eye of faith to him that was figured by the brazen Serpent, to believe in christ, labour to lay hold upon him by faith, strive against thine own infidelity and doubting:
assure thy selfe, if thou beleeuest, that thou art iustified, and shalt be saued. Let not the sense of thine owne weakenes, or the conscience of thine owne vnworthines,
assure thy self, if thou Believest, that thou art justified, and shalt be saved. Let not the sense of thine own weakness, or the conscience of thine own unworthiness,
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But yet notwithstanding the promises are firmely to be beleeued, and we are to be perswaded, that when any thing doth happen vnto vs contrarie to the promise,
But yet notwithstanding the promises Are firmly to be believed, and we Are to be persuaded, that when any thing does happen unto us contrary to the promise,
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and the Lord shewes himselfe vnto vs otherwise then the promise soundeth (as our Sauiour shewed himselfe to the woman which was a Cananite, Matth. 15.23.28.) that it is but a trial, whereby the Lord, howsoeuer hee exerciseth vs for a time, will yet doe vs good in the end, Deut. 8.16. and therefore we are not to let goe our hold, or suffer the promise, which is our staffe and stay, to be wrested out of our hands.
and the Lord shows himself unto us otherwise then the promise soundeth (as our Saviour showed himself to the woman which was a Canaanite, Matthew 15.23.28.) that it is but a trial, whereby the Lord, howsoever he Exerciseth us for a time, will yet do us good in the end, Deuteronomy 8.16. and Therefore we Are not to let go our hold, or suffer the promise, which is our staff and stay, to be wrested out of our hands.
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Rather let vs imitate Abrahams faith in this place, who when hee was commaunded to kil his sonne, in whose seede hee had many promises, yeelded indeed to the commandement,
Rather let us imitate Abrahams faith in this place, who when he was commanded to kill his son, in whose seed he had many promises, yielded indeed to the Commandment,
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So Iob when he was so grieuously afflicted, as that in his own sense, and opinion of others, he seemed to be cast out of Gods fauour, yet (saith he) though he kill me I will beleeue in him.
So Job when he was so grievously afflicted, as that in his own sense, and opinion of Others, he seemed to be cast out of God's favour, yet (Says he) though he kill me I will believe in him.
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we must beleeue that although we die, yet wee shall liue, Ioh. 11.25. In a word, we must learne by Abrahams example, to giue credite to the truth and power of God, rather then to our owne sence and reason.
we must believe that although we die, yet we shall live, John 11.25. In a word, we must Learn by Abrahams Exampl, to give credit to the truth and power of God, rather then to our own sense and reason.
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Secōdly, our faith must be fruitful, as Abrahams was, and we are to manifest it by good works, that the Lord may say of vs, as he did heere of Abraham, Now I know that thou fearest God, &c. for although good works do not concurre with faith to the act of iustification as anie cause thereof,
Secōdly, our faith must be fruitful, as Abrahams was, and we Are to manifest it by good works, that the Lord may say of us, as he did Here of Abraham, Now I know that thou Fearest God, etc. for although good works do not concur with faith to the act of justification as any cause thereof,
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And therfore Abraham although he were iustified before God, by faith without works, as Paul saith, that is, absolued from his sinnes and accepted as righteous vnto life;
And Therefore Abraham although he were justified before God, by faith without works, as Paul Says, that is, absolved from his Sins and accepted as righteous unto life;
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in so much that where hee findeth none, hee will say, Depart from me you cursed into euerlasting fire ▪ And where hee findeth workes giuing euidence to our faith, he will say, Come you blessed of my father, inherite the kingdome which is prepared for you from the foundation of the world.
in so much that where he finds none, he will say, Depart from me you cursed into everlasting fire ▪ And where he finds works giving evidence to our faith, he will say, Come you blessed of my father, inherit the Kingdom which is prepared for you from the Foundation of the world.
This was saith Philo, lib. de Abrah. NONLATINALPHABET, the most forcible motiue of loue because as he saith, NONLATINALPHABET, parents dote as it were, vpon those which are late borne. De tepore Serm. 73.
This was Says Philo, lib. de Abraham., the most forcible motive of love Because as he Says,, Parents dote as it were, upon those which Are late born. De tepore Sermon 73.
Neither must that trouble vs that he is called Nagnar, vers. 5. which is translated a child, for so are the two seruants called, vers. 3.5. (whom Philo supposeth to haue been NONLATINALPHABET, the ancientest in the familie) and Iosua when he was (as the Hebrewes thinke) 56. yeeres old, Exod. 33.11. and Dauids souldiers 2. Sam. 1.15.
Neither must that trouble us that he is called Nagnar, vers. 5. which is translated a child, for so Are the two Servants called, vers. 3.5. (whom Philo Supposeth to have been, the Ancientest in the family) and Iosua when he was (as the Hebrews think) 56. Years old, Exod 33.11. and David Soldiers 2. Sam. 1.15.
A caption in respect of their vnderstāding, taking that properly which was spoken by a Synecdoche ( vve wil returne ) and a prophecie in respect of the holie Ghost directing his speech according to the euent.
A caption in respect of their understanding, taking that properly which was spoken by a Synecdoche (we will return) and a prophecy in respect of the holy Ghost directing his speech according to the event.
