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[We should not have ventured to deduce such a position as this from an altercation that took place between two children so many hundred years ago, if an inspired Apostle had not put this very construction upon it. But the disagreements of Cain and Abel, and of Ishmael and Isaac, are recorded on purpose to shew us what is in the heart of man. The principles upon which they acted are common to the whole human race; and will operate in a similar manner whenever circumstances arise to call them forth into action. On this ground we might have formed a reasonable conjecture, that every one who resembled Ishmael, would be hostile to those who resembled Isaac. But the Scriptures supersede all conjecture about the matter: for they affirm, in reference to this very history, that as then he that was born after the flesh, persecuted him that was born after the Spirit, even so it is now." Indeed the very same things are grounds of offence to the carnal man in this day, as were in the days of Ishmael. He cannot endure that any persons should be marked by God as his favoured and peculiar people. Our blessed Lord says, "Because ye are not of the world, but I have chosen you out of the world, therefore the world hateth youd." The very name of "saints" and "elect" is as offensive to the world, as that of Isaac was to Ishmael, because it imports a preference in the Father's estimation of them. Some indeed will say, that there is no persecution in this day: but St. Paul expressly calls Ishmael's conduct towards Isaac "persecution:" and let it be remembered, that to be mocked and despised by our relations and friends is as bitter persecution, and as difficult to bear, as almost any other injury that men can inflict. The Apostle thought so when he numbered "mockings and scourgings with bonds and imprisonment." And if those who profess religion are not imprisoned and put to death for their adherence to Christ, sure I am that they are mocked and derided as much any age; and that, in this sense at least, "all who will live godly in Christ Jesus must suffer persecution."]

as in

2. That they alone are members of the true

church

[St. Paul explains this whole history as an allegory". He tells us that Hagar, the bond-woman, typified the Mosaic covenant entered into at Mount Sinai, which brought forth children in a state of bondage: but Sarah, the free woman, typified the Christian covenant, which brings forth children in a state of liberty. The natural seed of the former represents all who are born after the flesh: the spiritual seed of the latter, that is, the child of promise, represents those who are born e Heb. xi. 36.

c Gal. iv. 29.
f 2 Tim. iii. 12.

d John xv. 19.
g Gal. iii. 24-28.

after the Spirit. Hence it appears that we must be children of promise, in order to belong to the church of Christ. We must have embraced the promise of life which is in Christ Jesus; we must," by means of the promises, have been made partakers of a divine nature;" and been led by them to "purify ourselves from all filthiness both of flesh and spirit." These things are the inseparable attendants of a spiritual birth; and are therefore necessary to make us real members of the church of Christ. The mere circumstance of being descended from Christian parents, or having received the seal of the Christian covenant, or making a profession of the Christian faith, will not constitute us Christians. St. Paul, in reference to this very history, makes this distinction, and leaves no doubt respecting the truth or importance of it: "All," says he, "are not Israel, who are of Israel: neither, because they are the seed of Abraham, are they all children: but In Isaac shall thy seed be called: that is, They who are the children of the flesh, these are not the children of God; but the children of promise are counted for the seed."]

3. That they alone shall finally possess their Father's inheritance—

[Whether there was an undue mixture of warmth in Sarah's spirit, or not, we are sure that, as far as respected the words that she uttered, she spake by a divine impulse: for St. Paul, quoting her words, says, "What saith the Scripture? Cast out the bond-woman and her son; for the son of the bond-woman shall not be heir with the son of the free woman'.” And this he declares to be a general sentence; a sentence of expulsion passed on all who remain under the covenant of works, and an exclusive grant of heaven and happiness to the children of promise. It is not the persecuting son only, but the bond-woman herself, the mother, the whole Jewish Church, the collective body of natural and unconverted men, wherever they be, all must be "cast out:" no regard will be shewn either to their privileges or professions: if they live and die in their natural state, they can have no part or lot with the children of God. They only who in this world rested on the promises as the one ground of their hope and joy, shall experience their accomplishment in the world to come. Doubtless, if we may so speak, it will be grievous to our heavenly Father to disinherit so many of his professed children; for he swears that "he has no pleasure in the death of a sinner, but rather that he turn from his wickedness and live:" but still his decree is gone forth, and cannot be reversed: we must be living members of Christ's church below, before we can inherit his kingdom above.]

h2 Pet. i. 4. i2 Cor. vii. 1. k Rom. ix. 6-8. 1 Gal. iv. 30.

From this subject we may gather some HINTS:

1. For the regulating of the conduct of earthly parents

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[It can scarcely be expected in this state of imperfection, but that disagreements will arise between some individuals of a large family. The imperiousness of a master or mistress, the petulance or idleness of a servant; the severity of a parent, or the frowardness of a child; the want of brotherly kindness in children towards each other; and especially the jealousies which subsist, where either the husband or wife is called to exercise authority over the children of the other by a former marriage; any of these things, I say, may soon produce dissatisfaction, and turn our laughter" into an occasion of sorrow nor is this ever more likely to arise, than when a husband and his wife differ in their judgment respecting the mode of conducting themselves towards their children. But in all cases it is desirable to avoid precipitancy and passion. Authority must be maintained by those whose right it is to govern and when occasion calls for it, correction must be administered. But it should always be grievous to us to proceed to extremities: nor should we ever exercise very severe discipline without having first spread the case before God, and implored his direction and blessing. There is an excessive lenity which is as injurious in its effects as the contrary extreme. We should inquire at all times, "What saith the Scripture?" And, when we have once ascertained the will of God, we should neither come short of it through a foolish fondness, nor exceed it through vehement irritation. There is one thing which above all should be checked with a strong hand; I mean, profaneness. Parents in general are too strongly impressed with things which relate to themselves, and too little affected with what relates to God. But a scoffing at religion, or impiety of any kind, ought to be an object of our heaviest displeasure. And though nothing but the most incorrigible impiety can warrant us to proceed to such extremities as those which were enjoined in the instance before us, yet we do not hesitate to say, that an incurable member should rather suffer amputation, than that all the other members should be incessantly tormented, and the life itself endangered, by its union with the body. Nevertheless we say again, No chastisement should ever be given "for our pleasure," that is, for the gratification of our spleen or anger, but solely for the profit" of the individual chastised, and the benefit of all connected with him.]

2. For the perpetuating of the regards of our heavenly Parent

[Thanks be to God, we materially differ from Ishmael and Isaac in this, that whereas Ishmael could not become a child of promise, we may: for the Scripture says, "If ye be Christ's, then are ye Abraham's seed, and heirs according to the promisem." Moreover, if we be indeed Christ's, then shall we never be disinherited: for "he hateth putting away";" nor will he suffer any to "pluck us out of his hands," or to " separate us from his love P." If we offend, he will chastise with suitable severity: but he will not cast off his people: whom he loveth, he loveth to the end'. Behold then the way of securing to yourselves the heavenly inheritance; lay hold on the promises, especially" the promise of life which is in Christ Jesus." Rely on the promises; plead them at a throne of grace; take them as your portion and your heritage; seek to experience their renovating, cleansing efficacy. Be not satisfied with any outward privileges or professions; but “live the life which you now live in the flesh, entirely by faith on the Son of God, as having loved you, and given himself for you"." Thus, though "once ye were aliens, and strangers from the covenants of promise, ye shall become fellow-citizens with the saints, and of the household of God," and shall "inherit the kingdom prepared for you from the foundation of the world'."]

m Gal. iii. 29.

P Rom. viii. 35-39.
s 2 Tim. i. 1.
* Eph. ii. 19.

n Mal. ii. 16.

q Ps. lxxxix. 30-35.
t See notes h and i.
y Matt. xxiv. 34.

• John x. 28, 29.

r John xiii. 1.

u Gal. ii. 20.

XXXIV.

ISAAC A TYPE OF CHRIST.

Gen. xxii. 6-10. And Abraham took the wood of the burntoffering, and laid it upon Isaac his son: and he took the fire in his hand, and a knife: and they went both of them together. And Isaac spake unto Abraham his father, and said, My father: and he said, Here am I, my son. And he said, Behold the fire and the wood; but where is the lamb for a burnt-offering? And Abraham said, My son, God will provide himself a lamb for a burnt-offering. So they went both of them together. And they came to the place which God had told him of: and Abraham built an altar there, and laid the wood in order; and bound Isaac his son, and laid him on the altar upon the wood. And Abraham stretched forth his hand, and took the knife to slay his son.

MANY and wonderful are the instances of faith and obedience recorded in the Scriptures. But no action

whatever (those only of our Lord himself excepted) has at any time surpassed or equalled that related in the text. It justly obtained for him who performed it, the honourable title of The Father of the Faithful, and, The Friend of God. We shall find it profitable to consider,

I. The history itself—

Abraham had often enjoyed intimate and immediate communion with the Deity. But now he heard the command which was of a most singular and afflictive nature

[God in some way clearly intimated to Abraham his will: nor left him to doubt one moment, whether it were his voice or not. He commanded Abraham to take his only, his beloved son, Isaac, and to offer him up as a burnt-offering in a place that should afterwards be pointed out. How strange the order! How difficult to be complied with! How well might Abraham have said, "Would God I might die for thee, O Isaac, my son, my son!"]

Instantly, however, and without reluctance, he arose to execute the will of God

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[Had he presumed to reason with God, what specious arguments might he have adduced for declining the way of duty! The certainty of his being reproached by Sarah, bloody husband art thou to meb: the offence that would be taken by all the neighbouring nations against him, his religion, and his God: the counteracting and defeating of all the promises which had been made by God himself, and which were to be accomplished solely in and through his son Isaac: all this, with much more, might have been offered in excuse for his backwardness, if indeed he had been backward, to accomplish the will of God. But he conferred not with flesh and blood d.]

Nor was he diverted from his purpose during the whole of his journey—

out.

[Having prepared the wood, he proceeded instantly, with Isaac and his servants, towards the place that God had pointed Nor did he open his intentions to Sarah, lest she should labour to dissuade him from his purpose. But what must have been his thoughts every time that he looked on Isaac? Yet never for one moment did he relax his determination to

a Jam. ii. 21, 23.

c Gen. xvii. 19.

b Exod. iv. 25, 26.

d Gal. i. 16.

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