and blood, or hearken unto carnal reasonings or contrivances, which will but entangle us, and increase our distress. So did Abraham, who immediately, upon the command of God, applied himself unto his duty. In such cases, whatever arguings or reasonings do arise in our minds, before faith hath had its due exercise in resignation, trust, and acquiescency in the will of God, are pernicious unto the soul, or destructive unto its comforts. They weaken it, entangle it, and make it unfit to do or suffer. But when faith hath had its work, and hath brought the soul unto a due composure in the will of God, it may take a sedate consideration of all rational means of relief unto its advantage.

Obs. VI. There may sometimes, through God's providential disposal of all things, be an appearance of such an opposition and inconsistency between his commands and promises, as nothing but faith bowing the soul unto divine sovereignty can reconcile. Gen. xxxii. 8-12.

These, and sundry other things of the like nature, we may learn from this great example of the faith of the father of the faithful, here proposed unto us. All which deserve to be handled more at large than the nature of the present work will allow.

The especial working of the faith of Abraham in this case of distress, with the event of it, is declared, ver. 19.

VER. 19.-Accounting that God was able to raise him up even from the dead; from whence also he received him in a figure.

1. The immediate object of his faith in general, was the power of God; that God was able.' 2. The application of that power by faith, was unto the resurrection of the dead; 'to raise him from the dead.' The manner of its effectual working in him: it was in a way of reasoning, or of computing one thing from another. The event hereof was, 1st. The reception of his son back again unto himself, whom he had offered in the manner before described. 2dly. The manner of it: it was in a figure. Which things must be explained.

First. The immediate object of Abraham's faith was the power of God. But unto the right understanding of the passage, some things must be premised which are supposed in the words. As,

1. Abraham firmly believed, not only the immortality of the souls of men, but also the resurrection from the dead. Had he not done so, he could not have betaken himself unto this relief in his distress. Other things he might have thought of, wherein God might have exerted his power: but he could not believe that he would do it, in that which itself was not believed by him. And it is in vain to inquire what especial revelation Abraham had of these things. For the resurrection from the dead, which includes the other, was an essential part of the first promise, or no relief is tendered therein against the curse, which was a return unto the dust. And,

Obs. I. It is good for us to have our faith firmly built on the fundamental articles of religion; such as these are, without which we cannot act it on particular occasions and trials, wherein an application is made of such fundamental principles unto our present cases.

2. He owned the omnipotency of God, duvaros ó Oɛos, as able to

produce inconceivable effects. He did not limit God, as they did in the wilderness, as the Psalmist at large describes their unbelief, Ps. lxxviii. 19, 20, 40, 41. He rested on this, that the power of God could extend itself unto things by him past finding out and incomprehensible. This was the life and soul, as it were, of the faith of Abraham: he believed that the power of God was infinitely sufficient to secure his truth and veracity in his promises, though he could neither conceive nor understand the way whereby it was to be done. And,

This is the life of faith at present in all that truly believe. Every thing in the world seems to lie cross unto the accomplishment of divine promises, which are most eminent in themselves, and in which the church, next unto things eternal, is most eminently concerned; but yet, though things are very dark and dreadful, they are not in such a dismal strait as they were when the father of the faithful had his knife at the breast of him on whose life the accomplishment of all the promises did depend. Yet he rested in the power of God to secure his own veracity; and so may we do also at present. Wherefore,

3. Abraham still firmly believed the accomplishment of the great promise, although he could not discern the way whereby it should be fulfilled. Had his faith failed herein, his obedience had been needless and useless. And this is the last anchor of faith.

It cleaves unto and rests upon the truth of God in his promises, against all objections, temptations, and oppositions, although they are such as reason, in its highest exercise, can neither conflict with nor conquer. And unto this end, God who permits such objections to rise against it, or what he hath promised, yea, disposeth such trials and difficulties unto it as shall be insuperable unto all the rational powers of our souls, giveth security in and from himself alone against them all. God, who cannot lie, hath promised, Tit. i. 2. And in farther confirmation hereof unto us, he swears by himself, Heb. vi. 13. And that faith which cannot rest in God himself, and the consideration of his properties engaged for the accomplishment of his promises, without other helps or corroborating testimonies, yea, against all conclusions and determinations of sense and reason, is weak, if it be sincere, Isa. l. 10.

Λογισάμενος, '

4. On these principles, which were fixed immoveably in his mind, he reasoned within himself as unto the way and manner whereby the power of God would make good his truth in the accomplishment of the promise. Aoyigaμevoç, accounting; that is, computing, reasoning in himself from the principles of faith that were fixed in his mind. God, making a covenant with him, or taking him into covenant with himself, had peculiarly revealed himself unto him by the name of God Almighty, Gen. xvii. 1. This therefore did Abraham principally consider in all his walking before him. And now he thought was the season wherein he should see an instance of the almighty power of God. How this would work and exert itself, as yet he could not understand. For he had no reserve in his mind that Isaac should not die; this, therefore, on the aforesaid principles, first presented itself unto him, that if there were no other way, yet after he had slain him and burnt him to ashes, that God could again raise him from the dead.

Secondly. The manner of the expression declares the greatness of the matter spoken of in his apprehension; even from the dead. It is not said, as we supply it, 'to raise him up from the dead,' but only VEROWV EYELDELv, 'to raise from the dead.' The resurrection of the dead is that which is proposed as the object of his faith, the application of it unto Isaac, and at that season, is included in what is expressed. This then is that which he reckoned upon in himself. 1. That God was able to raise the dead in general. 2. That he could so raise up Isaac after his death, which in this reasoning he supposed. 3. That after this resurrection, if it should so fall out, it would be the same individual person that was offered; whereby the word which he spake unto his servants, that he and the lad would go and worship, and come again to them,' Gen. xxii. 5, would be made good.

But these reasonings were not immediate acts of faith as unto the object of them in their application unto Isaac, but effects of it. The conclusions he made were true and right, but the thing itself, or the raising Isaac from the dead, was not the object of faith, for it was not to be; and nothing but what is true, and what will be eventually true, can be believed with faith divine. No man ever was or can be obliged to believe that to be which is not, or that that shall be which shall never be. Only whereas there was nothing herein that was inconsistent with any divine revelation, he did so far assent unto the possibility of this event, as to quiet his mind in the work and duty which he was called unto. It is evident, therefore, that by faith he devolved the whole event of things on the sovereignty, power, and truth of God: and in his reasoning thereon, thought it most likely that God would raise him from the dead.

Thirdly. Lastly, the event of things is expressed, answering the faith of Abraham absolutely, and his reasonings also in a figurative compliance with them: From whence also he received him in a figure.'

1. The promise was absolutely secured; Isaac was preserved alive, that in him his seed might be called.

2. Abraham's obedience was fully accomplished. For he had parted fully with Isaac; he was no more his than if he had been actually dead; whence it is said, that, ɛкoμoaro, he received him again.' He was made to be God's own, to belong unto him alone as devoted; and God gave him again unto Abraham.

3. Isaac was considered in the state of the dead; that is, under the command of God, and in his father's determination; so as that the apostle says, he offered him;' and therefore it is said that he received him' from that state. O0ɛv, 'whence also.' One expositor conjectures, that respect is had herein unto Abraham's first receiving of Isaac at his nativity from the womb of Sarah, which was as dead; than which nothing can be more remote from the sense of the place, unless it be some other conjectures of the same expositor on the like occasions.

4. But whereas Isaac did not die, was not actually dead, he is said to receive him from that state only in a figure. See the various translations of the word here used before. Conjectures have been multiplied about the meaning of this word: in 'a figure,' 'a parable,' 'a representation,' 'a resemblance.' I shall not trouble the reader with them: it

is not my manner. Nor have I here any thing to add unto what was first fixed on by the most judicious Calvin, who hath herein been fol lowed by all sober expositors. He received him as from the dead, in a figure or resemblance of the resurrection from the dead.' For whereas he had offered him up in faith, and thereon looked on him as dead, resting his soul in the power of God alone to raise him from the dead, his restoration or giving him unto him again, had a complete representation of the resurrection of the dead at the last day.

So have I briefly passed through this great instance of the faith of the father of the faithful, with some considerations of the conflicts which he had with temptations, and his conquest over them. And these things, I confess, require a more full search into and contemplation of, if the nature of my present design would admit of it. But yet, when I should have done my uttermost, I can easily discern how short I should fall, not only of discovering the depth of the treasures of divine wisdom herein, but also of the workings and transactions of faith in and by all the faculties of his soul in Abraham himself. I leave them, therefore, as objects of their meditation, who have more skill and experience in these divine mysterics than I have attained unto. Some things we may yet observe from the whole. As,

Obs. II. The privileges and advantages that Abraham obtained on this trial, exercise and victory of his faith. For, 1. He had hereon the most illustrious immediate testimony from heaven of God's acceptance and approbation of him, that ever any one had in this world, unless it were Jesus Christ himself, Gen. xxii. 12. 2. The promise was solemnly confirmed unto him by the oath of God, which gave him absolute infallible security that there was no reserved condition in it, on which its accomplishment was suspended, ver. 16-18. 3. He was constituted heir of the world, ver. 17, 18. And, 4. The father of the faithful. And, 5. An end was put unto all his trials and temptations. After this, he was exercised with no more difficulties, but walked in peace unto the end of his days. And we may be assured, that,

Obs. III. Faith obtaining the victory in great trials (as suffering for the truth) and carrying us through difficult duties of obedience, shall have a reward even in this life, in many unspeakable spiritual privileges and advantages.

This one instance is sufficient in itself to confirm the assertion of the apostle and his whole intention; namely, as unto the power and efficacy of faith in carrying believers through all difficulties and oppositions which they may meet withal in the profession of the gospel, and the course of their obedience. For if we consider both parts of Abraham's trial; 1. As unto nature, in the sacrificing of his only son, for whose sake he had undergone a wearisome pilgrimage. 2. As unto grace and faith itself, in the dread of the command, and open appearance of the defeatment of the promise, nothing equal to it can befal us in our profession.

Obs. IV. This example was peculiarly cogent unto the Hebrews, who gloried in being the children of Abraham, from whom they derived all their privileges and advantages. Wherefore they were justly pressed with this instance, as they were before by our Saviour, when he

told them, that if they were the children of Abraham they would do the works of Abraham, John vi. And an encouragement it was unto them to abide in that faith wherein he had such glorious success.

Obs. V. We also may consider, that, 1. If we are children of Abraham, we have no reason to expect an exemption from the greatest trials, that the same faith which was in him is able to conflict withal. 2. We have no reason to be afraid of the fiercest and severest trials that may befal us, having so great an instance that faith is able to carry us through them all victoriously. 3. Difficult duties of obedience, warranted by divine command, and successes of faith under trials, shall have a present reward in this life. In keeping thy commandments there is great reward. 4. Though death should seem to pass on any of the promises concerning the church, yet nothing need shake our faith, whilst we can believe the resurrection of the dead. They will be given as in a figure of it.

VER. 20.—Πιστει περι μελλοντων ευλογησεν Ισαακ τον Ιακωβ και τον Ησαυ.

VER. 20.-By faith Isaac blessed Jacob and Esau, concerning things to come.

Isaac was a holy person, who though a pilgrim, yet as far as appeareth, spent most of his time in peace, without great perils and dangers. Wherefore there is less spoken of him, and of the trials of his faith, than either of his father or of his son. Howbeit, there is no doubt but that this son of the promise led his life in the faith of the promise, and the promise was particularly renewed unto him, Gen. xxvi. 4. The apostle chooseth to instance in his faith, with respect unto the blessing of his sons, which was in his old age, and was the most eminent act of it, because of the conveyance of the promise unto his seed made thereby. The story which he reports is recorded, Gen. xxvii. And there is none in the Scripture filled with more intricacies and difficulties, as unto a right judgment of the thing related, though the matter of fact be clearly and distinctly set down.

The whole represents unto us divine sovereignty, wisdom, and faithfulness, working effectually through the frailties, infirmities, and sins of all the persons concerned in the matter. It was taken for granted by them all, that by God's institution and appointment, the promise, with all the benefits and privileges of it, was to be conveyed by paternal benediction unto one of the sons. Hereon there had been sundry indications of the mind of God, as unto the person to whom it was to be communicated. There was so in the answer of God unto Rebekah, when the children strove in her womb, when he said to her, 'The elder shall serve the younger,' Gen. xxv. 23. And an immediate indication hereof was given in their birth, wherein Jacob laid hold on the heel of Esau, as being to supplant him, ver. 26. It was farther manifest when they grew up, partly by the profaneness of Esau, evidenced in marrying evil and idolatrous wives, and partly in his selling his birthright for a mess of pottage, ver. 32-34. Yet all this did not prevent the