02.02. Chapter 2 - Verse 21

James 2:21. Was not Abraham our father justified by works, when he offered Isaac upon the altar?

Here he propoundeth the demonstration that might convince the vain man, which is taken from the example of Abraham; the believers of the Old and New Testament being all justified the same way. Was not Abraham our father.—He instanceth in Abraham, because lie was the prime example and idea of justification, and because many were apt to plead that instance urged by Paul, Romans 4:1-4, &c., and because he was a man of special reverence and esteem among the Jews. And he calleth him ‘our father,’ because he was so to those to whom he wrote, to the twelve dispersed tribes, and because he is to all the faithful, who are described to be those that ‘walk in the steps of our father Abraham,’ Romans 4:12. And indeed this is the solemn name and title that is given to Abraham in the scriptures, ‘Abraham our father,’ See John 8:53; Acts 7:2; Romans 4:1.

Justified by works; that is, declared to be just by his works before God and the world. But you will say, is not this contrary to scripture? It is said, Romans 3:20, ‘By the works of the law no man is justified;’ and particularly it is said of Abraham, that he was ‘not justified by works,’ Romans 4:2. How shall we reconcile this difference? I shall not enter upon the main question till I come to James 2:24; only, for the clearing of the present doubt, give me leave to return something by way of answer. Some distinguish of justification, it is either in foro divino or humano, in heaven or before men, and that is again either in our own consciences or in the sight of others: in the two latter senses they grant that works do justify; though not before God, yet in the court of conscience and before the world. The distinction is not altogether without warrant of scripture, for, Romans 3:20, ‘By the deeds of the law shall no flesh be justified in his sight.’ Mark that, in his sight, implying there is another justification before men, which may take in works. So also Romans 4:2, that ‘Abraham had not whereof to glory before God.’ That last clause implieth he could avouch his sincerity, as Job also did, before men, Job 31:1-40. Well, then, according to this opinion, these two places may be thus reconciled: Paul speaketh of the use and office of faith in foro divino, before God, and James speaketh of the effects and qualities of faith by which it is justified before men. And thus the business may be fairly accommodated; but that I believe there is somewhat more in it, because he speaketh of some special justification that Abraham received upon his offering of Isaac; and you shall find that from God he then received a justification of his faith, though thirty years before that he had received a justification of his person. When he was an idolater and ungodly, Joshua 24:2, Romans 4:5, then God called him out of grace, Genesis 12:3, and justified him. It is said, ‘He believed, and it was counted to him for righteousness,’ Genesis 15:6. He was justified by imputation, and absolved from guilt and sin, so as it could not lie upon him to damnation. But now, when he offered Isaac, his faith was justified to be true and right, for that command was for the trial of it; therefore upon his obedience God did two things—renewed the promise of Christ to him, Genesis 22:16-17, and gave him a testimony and declaration of his sincerity, Genesis 22:12, ‘Now I know that thou fearest God,’ saith Christ to him, who is there called the ‘Angel of the Lord.’ I conceive, as works are signs in foro humano, to men, by which they may judge of the quality of faith, so in foro divino, before God, God judging ‘according to our works,’ as it is distinctly said, Revelation 20:12. God will evince the faith of his saints to be right by producing their works, and will discover the ungrounded hopes of others by their works also, for great and small are all judged according to that rule. And not only hereafter, but now also doth God judge according to works; that is, look upon them as testimonies and declarations of faith. ‘Now I know that thou fearest God,’ that is, now I have an experience; upon which experience Abraham was justified and the promise renewed. I conceive our apostle alludeth to that experience, for he speaketh as in a known case, ‘Was not Abraham justified by works?’ that is, upon this did not he receive a testimony and declaration from God that he was justified? And suitable to this the author of the Book of Maccabees saith, 1Ma 2:52, ‘Was not Abraham found faithful in temptation? and it was imputed to him for righteousness.’ Found faithful is a phrase equivalent to that which James useth, ‘was justified.’ Therefore Paul and James may be thus reconciled: Paul speaketh of the justifying of a sinner from the curse of his natural condition, the occupations of the law, &c., and accepting him into the favour of God, which is of grace, and not of debt; James of the justifying and approbation of that faith by which we are thus accepted with God. God giveth us the comfort of our former justification by such experiences and fruits of faith, for in them we are found faithful; that is, before God and man approved to have a right faith. And to this purpose Diodat excellently glosseth, that justification in Paul is opposite to the condemnation of a sinner in general, and justification in James is opposite to the condemnation of a hypocrite in particular. In Paul‘s sense a sinner is absolved, in James’s sense a believer is approved; and so most sweetly, and for aught I can see, without exception the apostles are agreed. For the Popish exceptions I shall handle them, James 2:24. When he offered Isaac upon the altar.—Mark, though Abraham never actually offered him, but only in purpose and vow, yet it is said ‘he offered.’ So Hebrews 11:17, ‘By faith Abraham offered Isaac,’ &c.; he purposed it, and if God had continued the command, would actually have done it.¹ God counteth that to be done which is about to be done, and taketh notice of what is in the heart, though it be not brought to practice and actual accomplishment.

¹ ‘Immolari sibi Deus filium jussit, pater obtulit, et quantum ad defunctionem cordis pertinet, immolavit.’—Salvian. de Gub. Dei, lib. 1.

Obs. 1. Those that would have Abraham’s privileges must look to it that they have Abraham’s faith. You claim kin of him as believers. How was it with Abraham? Two things are notable in his faith (1.) He received the promises with all humility: Genesis 17:3, ‘And Abraham fell on his face,’ as mightily abashed and abased in himself, to see God deal thus with him. (2.) He improved them, with much fidelity, being upright before God, and walking in all relations for his glory. Two instances there are of his obediences, upon which the Holy Ghost hath set a special mark and note one was leaving his father’s house, Genesis 12:1, wherein he denied himself in his possessions; the other was the sacrificing of his son, Genesis 22:1, wherein he denied himself in his hopes. Oh I ‘look to the rock from whence you were hewn, the hole of the pit out of which you were digged, to Abraham your father,’ Isaiah 51:1-2. Do you receive mercies so humbly, improve them so thankfully? Who would not stick at those commands wherewith Abraham was exercised and tried? God calleth every believer more or less to deny something that is near and dear to him.

Obs. 2. Believers must see that they honour and justify their faith by works. Never content yourselves with an empty profession. Profession showeth to what party we addict ourselves, but holiness showeth we addict ourselves to God. Disagreeing parties may accord in the same guilt and practices: ‘What do you more?’ Matthew 5:47. Christianity may be professed out of faction by them that have a pagan heart, under a Christian name. All natural men, however they differ in interest, agree in one common rebellion against God. But the chief thing which I would urge, is to press them that profess themselves to be justified by grace to make good their interest in grace, to look to the evidence of works. Libertines press men absolutely to believe that they are justified from all eternity; and to lull them asleep in a complete security, make it a sin to doubt of or question their faith, whether it be right or no. Saltmarsh saith, ‘That we are no more to question faith than to question the promise, and that Christ and his apostles did not press men to ask the question whether they did believe or no, and that Christ’s commands to believe are not to be disputed, but obeyed.’ &c.² Vain allegation! There is a difference between questioning the command and questioning our obedience. Though we are not to dispute against the duty, yet we are to examine whether we perform it. The apostle speaketh directly to this purpose: ‘Examine yourselves, whether you be in the faith,’ 2 Corinthians 13:5. There is no other way to undeceive the soul, and to discover false conceptions from true graces. How sad was it for the foolish virgins, that never doubted of their faith till it was too late! It is the vulgar mistake to think that the excellency of faith lieth in the security and strength of persuasion; and that whoever can make full account that Christ died for him, or that he shall go to heaven, doth believe; whereas the difference between faith and presumption doth not lie in the security of persuasion, but in the ground of it, Matthew 7:1-29, latter end. The two buildings there might be raised in equal height and comeliness; the difference was in the foundation. A hypocrite may have as fair and as full a confidence as a believer, but it is not as well built and raised; and, if the scripture shall give sentence, he is not most happy that hath least trouble, but he that hath least cause; therefore you had need look to your faith and confidence, that it may be justified, justified by your works. This is a sensible evidence, and most insight. I confess, by some it is decried as litigious, by others as legal. Some think that because there are so many shifts, and circuits, and wiles in the heart of man, it is an uncertain, if not an impossible way of trial. I confess, if in trial we were only to go by the light of our conscience and reason, the objection would seem to have weight in it. Who can discover the ‘foldings of the belly,’ Proverbs 20:27, without God’s own candle? The main certainty lieth in the Spirit’s witness, without which the witness of water is silent, 1 John 5:8. Graces shine not without this light. God’s own interpreter must ‘show a man his righteousness,’ Job 33:1-33, otherwise there will be many shifts in the heart, and we shall still be in the dark. Under the law everything was to be established ‘in the mouth of two or three witnesses,’ Deuteronomy 17:6. So here are two witnesses, the Spirit with our spirits, the Spirit with our renewed consciences, Romans 8:16. It is the Holy Ghost that giveth light, whereby we may discern the truth of grace, imprinteth the feeling and comfort, and by satisfying the soul begetteth a serenity and calmness within us. Therefore the apostle pitcheth the main certainty upon the Spirit’s evidence: Romans 9:1, ‘I lie not, my conscience bearing me witness in the Holy Ghost;’ that is, my conscience is assured by the Holy Ghost that I do not err or lie. Others cry it up for legal, as by pressing men to look to works as an evidence, we went about to establish their confidence in their own righteousness, or a merit in themselves. Certainly it is one thing to judge by our graces, another thing to rest or put our trust in them. There is a great deal of difference between declaring and deserving. Works as fruits may declare our justified estate. There is a difference between ‘peace with God’ and ‘peace of conscience.’ Peace and amity with God we have merely by grace and free justification, that εἰρήνη πρὸς Θεὸν, Romans 5:1; but in the court of conscience there must be some evidence and manifestation. A broken man hath peace in court as soon as the surety hath paid his debt, but hath the comfort of it within himself when it is signified to him by letter or otherwise. Free justification is the ground of our comfort, but works the evidence that intimate it to us. However, we had need be cautious. An undue use of marks will keep the soul full of doubts; and we want the comfort that we seek when we do not bottom and found it upon Christ, according to his free promises. Above all things a Christian should be most delicate and tender in founding his hopes. God is impatient of a copartner in the creature’s trust; he will not give that glory to another; and if you do, he will declare his anger by leaving you to a constant uncertainty and dissatisfaction. Always when we think to warm ourselves by our own sparkles, we lie down in sorrow. Because the business is of great concernment, I shall give you a few directions, how you may reflect upon your graces, or works, as evidences of your estate.

² Saltmarsti in his Free Grace, cap. 5., pp. 62-64.

1. You must be loyal to Christ. Many seek all their happiness in the gracious dispositions of their own souls, and so neglect Christ.³ This were to prize the love token before the lovely person. To rectify it, it is good to go to work this way: (1.) Let there be a thorough going out of yourselves; be sure to keep the heart right in point of righteousness; and in founding your hopes, see that you do not neglect ‘the corner stone.’ Paul reckoneth up all his natural privileges, moral excellencies, nay, his own righteousness, what he did as a Pharisee, what as a Christian. ‘If any might have confidence in the flesh,’ Paul might; but he renounceth all; nay, counts it ‘loss,’ i.e., dangerous allurements to hypocrisy and self-confidence, Php 3:1-21. It is good to have such actual and fresh thoughts in ourselves when we proceed to trial, that our souls may be rather carried to than diverted and taken off from Christ. Usually assurance is given in after a solemn and direct exercise of faith: Ephesians 1:13, ‘After ye believed, ye were sealed by the Spirit of promise’; where the apostle showeth the order of the Spirit’s sealing, after believing or going to Christ, and the quality under which the Spirit sealeth, as a Spirit of promise; implying, that when the thoughts have been newly and freshly exercised in the consideration of our own unworthiness and God’s free grace and promises, then are we fittest to receive the witness and certioration of the Spirit. (2.) In the very view and comfort of your graces still keep the heart upon Christ. See what would become of you were it not for free grace. God could find matter of condemnation against you, not only in the worst sins, but in the best duties; the most regenerate man durst not adventure his soul upon the heavenliest thought that ever he conceived. When Nehemiah had performed a zealous action he subjoineth, Nehemiah 13:22, ‘Remember me, my God, concerning this also, and spare me according to the greatness of thy mercy;’ intimating, that therein God might find enough to ruin him. So Paul, 1 Corinthians 4:4, ‘I know nothing by myself, yet am I not hereby justified:’ he knew no unfaithfulness in his ministry, yet this would not make him righteous before God. So that, in the presence of the greatest evidences, you should see free grace is the surest refuge; as Jehoshaphat, when he had all the strength of Judah, who are numbered to be five hundred thousand, yet goeth to God, as if there were no presence of means: 2 Chronicles 20:12, ‘We have no might; our eyes are unto thee.’ So in the fairest train of graces you should still keep Christ in the eye of faith, and let the soul stay upon him; or, as in a pair of compasses, one part is fixed in the centre whilst the other foot wandereth about in the circumference, so must the soul stay on Christ, be fixed on him, whilst we search after evidences and additional comforts. (3.) After the issue and close of all, you must the more earnestly renew your addresses to Christ, and exercise faith with the more advantage and cheerfulness. You have much more encouragement to close with him when you survey his bounty to your souls, and consider those emanations of grace by which you are enabled to good works. So 1 John 5:13, ‘These things have I written to you that believe, that you may know that you have eternal life, and that you may believe on him.’ His meaning is, that upon assurance they might renew the act of faith with the more cheerfulness; as Thomas, when he felt Christ’s wounds, had the greater reason to believe, John 20:27; non nova, sed aucta fide, as Estius glosseth, by a renewed and increased faith. So when you have had a feeling and sense of Christ’s bounty to you, and by good works have cleared up your interest in eternal life, you have the greatest reason to cast yourselves again upon Christ by faith and confidence; for, as the apostle saith, ‘The righteousness of God is revealed from faith to faith,’ Romans 1:17. The whole business of our justification before God is carried on by a continual act of faith, from one act and degree to another. In short, whatever comfort we seek in our works and graces, Christ must still ‘lie as a bundle of myrrh between our breasts,’ Song of Solomon 1:13; be kept close and near the heart, always in the eye of faith and the arms of love.

³ See Mr T. Goodwin in his preface before his book called ‘Faith Triumphing in its Object.’

2. You must go to work evangelically, and with a spirit suiting the gospel. Consider and understand your evidences and graces not in a legal perfection, but as ‘sprinkled with the blood of the covenant.’ If you should look for love, fear, faith, hope, in that perfection which the law requireth, the heart will still be kept unsettled; your business is to look to the truth rather than the measure. Usually men bring their graces rather to the balance than to the touchstone, and weigh them when they should try them, as if the quantity and measure were more considerable than the essence and nature. It is good to own grace, though mingled with much weakness: the children of God have pleaded the truth of their graces, when conscious to themselves of many failings: Song of Solomon 1:5, ‘I am black, but comely.’ There is grace, though under the veil and cloud of much weakness; so Song of Solomon 5:2, ‘I sleep, but my heart waketh:’ the spouse hath a double aspect, to what was evil and what was good; so he in the Gospel could with confidence plead his faith, though humbled with sad relics and remains of unbelief: ‘Lord, I believe; help my unbelief,’ Mark 9:24. We must not bear false witness against others, much less against ourselves; and, therefore, own a little good, though in the midst of much evil.

3. You must go to work prudently, understanding the nature of marks, and the time to use them; everything is beautiful in its season. There are times of desertion, when graces are not visible. In darkness we can neither see black nor white. In times of great dejection and discouragement the work of a Christian is not to try, but believe: ‘Let him stay himself on the name of God,’ Isaiah 50:10. It is most seasonable to encourage the soul to acts of faith, and to reflect upon the absolute promises, rather than conditional. The absolute promises were intended by God as attractives and encouragements to such distressed souls. There is a time when the soul is apt to slumber, and to be surprised with a careless security; then it is good to awaken it by a serious trial. To a loose, carnal spirit, an absolute promise is as poison; to a dejected spirit, as cheering wine. When the soul lieth under fear and sense of guilt, it is unable to judge, therefore examination doth but increase the trouble. But again, when the heart is drowsy and careless, trial is most in season; and it is best to reflect upon the conditional promises, that we may look after the qualifications expressed in them ere we take comfort. When David was under hatches, he laboured to maintain faith, and outbrave discouragements: Psalms 3:2, the enemies said, ‘Now there is no help for him in his God.’ He hath fallen scandalously, and that psalm was penned upon occasion of Absalom’s rebellion, which was ordered by way of correction of David’s sin; and this made them vaunt, Now God is his enemy. Now David doth not mention the sin, but awakeneth his trust; in the very face of the temptation he maintaineth his confidence: ‘But thou art my shield, my glory, and the lifter up of my head,’ &c., Psalms 3:3. And elsewhere he professeth that this was his general practice: Psalms 56:3, ‘At what time I am afraid, I will put my trust in thee.’ In times of discouragement, and when terror was likely to grow upon his spirit, he would look after arguments and supports of trust and dependence. So, on the contrary, when the heart groweth rusty and secure, it is good to use Nazianzen’s policy, when his heart began to be corrupted with ease and pleasure,⁴ Τοῖς Θρῆνοις συγγίγνομαι, saith he, I use to read the Lamentations of Jeremiah, or to inure his mind to matter sad and lamentable. In all spiritual cases it is good to deal prudently, lest we put ourselves into the hands of our enemies, and further the devices of Satan.

⁴ Nazian. Orat. 13. circa med.

4. Your great care must be to be humbly thankful; thankful, because all is from God. It is a vain spirit that is proud of what is borrowed, or glorieth because he is more in debt than others: 1 Corinthians 4:7, ‘Who made thee differ? and what hast thou which thou hast not received?’ Whatever we find upon a search, it must not be ascribed to free-will, but to free grace: ‘He giveth will and deed according to his pleasure,’ Php 2:13. Free-will establisheth merit; free grace checketh it. The sun is not beholden, because we borrow light from it, or the fountain because we draw water. We may all say, as David, ‘Of thine own have we given thee;’ Lord, this is thy bounty. Then humble we must be, because as every good work cometh from God’s Spirit, so it passeth through thy heart, and there it is defiled; partus sequitur ventrem. Our good works have more of the mother in them than the father; and so ‘our righteousnesses’ become ‘dung,’ Php 3:8, and ‘filthy rags,’ Isaiah 64:6. Thus, lest pride taint the spirit by the sight of our graces, it is good to make distinct and actual reflections on God’s bounty and our own vileness.

Obs. 3. From that when he offered Isaac. Isaac is counted offered, because he was so in Abraham’s purpose. The note is, that serious purposes of obedience are accepted for obedience. God hath given in pardon upon a purpose of returning: Psalms 32:5, ‘I said I would confess, and thou forgavest the iniquity of my sin.’ Only remember they must be such purposes as are like Abraham’s. (1.) Serious and resolved, for he prepared himself to the performance; not vain purposes to betray present duties, when men hope to do that to-morrow which they should do to-day; these are vanishing and flitting motions which God taketh notice of: Psalms 44:21, ‘God knoweth the secrets of the hearts,’ and that such delays are but modest denials, or rather deceitful offers, to put off the clamour and importunity of conscience. Nothing more usual than such purposes for the future to justify present neglects. God will search it out: Abraham was ready. (2.) They must be such as end in action, unless in the case of allowable hindrances. When is that? (1st.) When we are hindered, as Abraham was, from heaven; he, by divine command; we, by providence: 1 Kings 8:18, ‘Whereas it was in thine heart to build an house unto my name, thou didst well in that it was in thine heart.’ When mere providence diverteth us from holy intentions, God accepteth of the will. (2d.) By invincible weakness: Romans 7:18, ‘To will is present with me; but to perform that which is good, I find not.’ The apostle could not, κατεργάζεθαι, come up to the rate of his purposes; in such a case God looketh to what is in the heart. Well, then—(1.) It serveth for comfort to the people of God, who, because they do not perform duty as they would, are much discouraged. God taketh notice of the purpose, and judgeth of you, as physicians do of their patients, not by their eating, but their appetite. Purposes and desires are works of God’s own stirring up, the free native offering and motions of grace. Practices may be overruled, but such earnest purposes as make you do what you can are usually serious and genuine. The children of God, that cannot justify their practices, plead the inward motions and desires of their hearts: John 21:17, ‘Thou knowest all things, and thou knowest that I love thee;’ Nehemiah 1:11, ‘Desire to fear thy name,’ &c. (2.) It is for advice to us to be careful of our purposes. Many would be more wicked, were they not bound up.⁵ God takes notice of what is in their hearts: Matthew 5:28, ‘He that looketh upon a woman to lust after her, hath committed adultery with her in his heart.’ So also Seneca, Incesta est et sine stupro quœ stuprum cupit—the purpose maketh guilty, though the act be restrained. God took notice of the king of Babylon’s purposes and intentions: Isaiah 10:7, ‘It is in his heart to destroy, and cut off nations not a few.’ Motions and inclinations should be watched over. (3.) It showeth God’s readiness to receive returning sinners; he met his son ‘while he was yet a great way off,’ Luke 15:1-32. As soon as the will layeth down the weapons of defiance, and moveth towards God, the Lord runneth to embrace and fall upon the neck of such a poor soul, that he may satisfy it with some early comforts. So Isaiah 65:24, ‘Before they call, I will answer; and while they are yet speaking, I will hear,’ Acts of grace do anticipate and often prevent acts of duty. ‘Turn me,’ saith Ephraim, and then ‘a dear and pleasant son,’ Jeremiah 31:18, with Jeremiah 31:20 As soon as you set your faces towards God, he runneth towards you. (4.) It showeth how we should entertain the purposes and promises of God; look upon them in the promise with such a certainty as if they were actually accomplished: Revelation 14:8, ‘Babylon is fallen, is fallen.’ God can read duty in the purpose: we have much more cause to read accomplishment in the promise. ‘Hath he said, and shall he not do it? hath he spoken, and shall he not make it good?’ Numbers 23:19. His will is not changeable as ours, neither is his power restrained.

⁵ ‘Solve leonem et senties.’

Obs. 4. From that offered Isaac upon the altar. He bringeth this as the great argument of the truth of Abraham’s faith. It is not for faith to produce every action, unless it produce such actions as Abraham’s. Such as will engage you to self-denial are troublesome to the flesh. David scorned such service as cost nothing. There where we must deny our own reason, affections, interest, that is an action fit to try a believer. Let us see what is observable in this action of Abraham, that we may go and do likewise. (1.) Observe the greatness of the temptation. It was to offer his own son, the son of his love, his only son, a son longed for, and obtained when ‘his body was dead,’ and ‘Sarah’s womb dead;’ nay, ‘the son of the promise.’ Had he been to contend only with natural affection, it had been much descensive love is always vehement; but for love to Isaac there were special endearing reasons and arguments. But Abraham was not only to conflict with natural affection, but reason; not only with reason, but faith. He was, as it were, to execute all his hopes; and all this was to be done by himself; with his own hand he was at one stroke to cut off all his comforts; the execution of such a sentence was as harsh and bitter to flesh and blood as to be his own executioner. Oh! go and shame yourselves without, you that can so little deny yourselves for God, that attempt duties only when they are easy and obvious, never care to recover them out of the hands of difficulty and inconvenience. Public duties, if well done, are usually against carnal interests, private duties against carnal affections. Can you give up all that is near and dear to you? Can you offer up your Isaac? your ease and pleasure for private duties? your interests for public? Every action is not a trial of faith, but such as engageth to self-denial. (2.) Consider the readiness of his obedience. As Abraham is the pattern of believing, so of obeying. He received the promises as a figure of our faith; he offered up his son as a figure of our obedience, Hebrews 11:17. (1st.) He obeyed readily and willingly: Genesis 22:3, ‘Abraham rose early in the morning.’ In such a service some would have delayed all the time they could, but he is up early. Usually we straiten duty rather than straiten ourselves; we are not about that work early. (2d.) Resolutely; he concealeth it from his wife, servants, from Isaac himself, that so he might not be diverted from his pious purpose. Oh! who is now so wise to order the circumstances of a duty that he may not be hindered in it? (3d.) He denied carnal reason. In difficult cases we seek to elude the command, dispute how we shall shift it off, not how we shall obey it. If we had been put upon such a trial, we would question the vision, or seek some other meaning; perhaps offer the image of Isaac, or some youngling of the flock, and call it Isaac; as now we often pervert a command by distinctions, and invent shifts to cheat our souls into a neglect of duty; as the heathens, when their gods called for φωτὰ, a man, they offered φῶτα, a candle; or as Hercules offered up a painted man instead of a living. But Abraham doth not so, though he had a fair occasion, for he was divided between believing the promise and obeying the command. God tried him in his faith: his faith was to conflict with his natural reason as well as his obedience with his natural affection. But ‘he accounted that God was able to raise him from the dead,’ Hebrews 11:19, and he reconcileth the commandment with the promise. How easily could we have slipped out at this door, and disobey, out of pretences and reasons of religion. But Abraham offered Isaac.