prerogative, granted them, was a fit recompense ; besides that the influence of such examples and teachers of it, afforded a greater probability of its lasting there, than any where else. Hence likewise we may all of us learn, what is yet more material, not to fear making use of our reason in religion, for Abraham used his on the point before us; but still to make a sober and a modest use of it; to believe and do what we plainly see is taught and commanded, though neither the particulars of the doctrine, nor the grounds of the precept, be at all clear; and not to reject hastily and rashly what we read in Scripture concerning occasional directions given formerly from above, though it be difficult to account for some of them at present. We may learn further, that the victory which overcometh the world is our faith* ; but that we are to shew our faith by our works†, as St. James observes, Abraham shewed his‡: not thinking our own pressures heavier, and our own virtue in bearing them greater, than any one's else ever were; but joining humility with resignation. And lastly, we may learn to obey God cheerfully in the most unwelcome injunctions, and trust him boldly in the most inextricable perplexities: which last we find was an ancient lesson, founded on this narration. For, from Abraham's saying to Isaac, God will provide (in the Hebrew it is see for) a lamb §, the place received its name, Jehovah jireh, and a proverb its rise, in the mount of the Lord it shall be seen ||: that is, in the very extremity, if not before, provision will be made. And indeed, as this part of the Patriarch's history is recorded in the earliest book of the Bible; it is impossible to say, of how frequent use, or how + James ii. 18. * 1 John v. 4. Gen. xxii. 14. James ii. 21. great upon the whole, it may have been, from his own time downwards, to good persons in all ages of the Church, Jewish and Christian, under public afflictions and private. But evidently it may be of unspeakable benefit to us, if we set but our hearts to walk in the steps of his faith, in hope of being blessed with faithful Abraham†, who is the father of all them that believe +. Many however may still object, with too much truth, that his pattern, though they allow it to be an excellent one, is one that they could never follow, were they ever so plainly commanded. But then, be thankful at least, that you are not commanded : and be assured you never will. Admire and honour, but never think of blaming, him that was able to do so much; and by that method, amongst others, excite yourselves to do what you are called to. Since, through divine grace, he bore so amazing a trial, the same grace can surely strengthen you to bear common ones: and you may well submit contentedly, if your dearest blessing is taken from you, since he was willing to sacrifice his with his own hand; comforting himself, as you may too, by the full assurance of a future resurrection. For if we believe, that Jesus died and rose again: them also, which sleep in Jesus, will God bring with him §. And this leads me to one view more of the sacrifice of Isaac: the resemblance it hath to that of Christ. No wonder it was so extraordinary a transaction in itself, if it was intended to prefigure the most extraordinary and mysterious one, that the world ever saw as the agreeing circumstances prove it must. In both cases you see a good and kind father caus ing his beloved, only, and innocent son to suffer death. Isaac was heir to the promises of the temporal Canaan: through Christ we claim the inheritance of the heavenly. Isaac carried the wood, on which he was bound, in order to be offered up*; Christ carried the cross †, on which he was afterwards nailed, and put to death. The place where God appointed the former should die, and where the latter died actually, was the very same; the land of Moriah ‡, that is, of God manifested; on one of the mountains of which, the temple stood; on another, our Saviour's cross. The term of three days too is remarkably specified in each history §. * Gen. xxii. 6. + John xix. 17. Gen. xxii. 2. 2 Chr. iii. 1. saith, the Temple was built on mount Moriah, where the Lord appeared to David. Joseph. Ant. 1. 1. c. 13. §. 1, 2. saith, that Mopov opos where the Temple was afterwards built was the place where Abraham was directed to offer Isaac. The book of Cozri, p. 85. saith the same thing. Jerom. Qu. Heb. in Gen. xxii. 2. saith of the Hebrews in general, that they affirm it. Yet Tillotson, in the end of his Sermon on this text, mentions him, as saying from an ancient and constant tradition of the Jews, that Moriah was Calvary. But he specifies not the place. Reland Pal. p. 853. saith, "Mons Moria 2 Chr. iii. 1. "distingui omnino debet à Regione Moria, in qua Deus Montem "aliquem (erant enim plures in illa Regione) se monstraturum "Abrahamo dicit, ubi filium suum offerat." But I think he doth not mention the land of Moriah elsewhere. Nor doth he explain here, whether he meant any more, than that the mountain was to be distinguished from the land, as a part from the whole. He saith, p. 854. that Moriah was a part of Sion, and p. 860. that Euseb. and Jerom in Onomastico place Golgotha to the north of Sion. And they do but say nothing there of Moriah. Vitr. Obs. Sacr. l. 2. c. 10. §. 8. p. 397, 398. thinks the whole tract of country, in which Zion, Calvary, &c. were, was called the land of Moriah. The following words are quoted from the ancient Jewish Book, Bereschith Rabba : there are many spaces of three days in Scripture, one of which is the resurrection of the Messiah. It is not in the present copies but probably was in the ancient. See Schoettg, de Messia, 1. 6. c. 5. §. 5. The lamb, which Abraham said, God would provide*, naturally turns our thoughts to him, whom the Baptist calls the Lamb of God; and the ram substituted for Isaact, to the temple-sacrifices of animals, types of the atonement of Christ. Then lastly, the mountain, where provision was made for Abraham's distress, deserved its name infinitely better, on account of God's providing there for the redemption of mankind. These things the Patriarch indeed could not understand, unless they were revealed to him for the likeness of two objects cannot be discerned, till both appear. Perhaps he was told the intent, and thus saw the day of Christ and was glad§. How gracious an ending of so terrifying a dispensation! But however that were, we now may justly conclude, that what he then required Abraham to do for him, he had purposed from eternity, in the counsel of unsearchable wisdom, to do for his lost creatures. And, let the comforting reflection dwell with you, He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things || ? * Gen. xxii. 8. ↑ John i. 29. 34. § John viii. 56. ↑ Gen. xxii. 13. Rom. viii. 32. SERMON xxxv. DEUT. XXIX. 29. The secret things belong unto the Lord our God: but those things which are revealed, belong unto us and to our children for ever; that we may do all the words of this law. It is one material consideration, amongst many, in favour of the Jewish and Christian Scriptures, that they preserve throughout so due a medium in the discoveries, which they make of divine truths, as to direct the faith and practice of men without indulging their curiosity. The writings of enthusiasts would of course have been overrun with mysteries: and much fuller of explanations, that would make them still more obscure, than of the plain doctrines of piety and morals. Impostors would never have neglected to recommend themselves by doing us so singular a pleasure, as that of letting us into all the arcana of heaven. Both would have entertained us, as they very safely might, with long and astonishing accounts of the essence of God, the orders and employments of invisible beings, of the counsels of Providence in the government both of them and us, of the particulars in which the future happiness and misery of man will consist. Now on the contrary, of these matters holy writ gives no other than brief, imperfect, general notices: and those merely in subser |