The Second Sermon of Abraham: Sacrificing his Son Isaac

3 Then Abraham rose up early in the morning, and saddled his donkey, and took two of his servants with him, and Isaac his son, and split wood for the burnt offering, and rose up and went to the place which God told him.

4 Then on the third day Abraham lifted up his eyes and saw the place from afar off.

5 And said to his servants, "Stay here with the donkey; for I and the child will go yonder and worship, and come again unto you."

6 Then Abraham took the wood of the burnt offering and laid it upon Isaac his son, and he took the fire in his hand, and the knife, and they went both together.

7 Then Isaac spoke unto Abraham his father, and said, "My father." And he answered, "Here am I, my son." And he said, "Behold the fire and the wood, but where is the lamb for the burnt offering?"

8 Then Abraham answered, "My son, God will provide himself a lamb for a burnt offering." So they went both together.

WE have heard that this was the chiefest and hardest conflict that ever Abraham sustained in all the days of his life, the going with his son Isaac into a mountain and there to offer him for a burnt offering: because in the first place he was to kill him with his own hands. Now it has been showed us here before, that God would declare unto us in our father Abraham, that we must so overcome all our natural affections, as that his honor be preferred above all the rest. For although a husband loves his wife never so dearly, a father his children never so tenderly, yet all this must be trodden underfoot when the matter for the serving of God comes in question: For that is the most precious of all other precious things. We have also declared, that Abraham was not tempted only in that God commanded him to kill his son, but in that it seemed that all the promises which God before had made unto him were all as a man would say, quite and clean frustrate and void: For they all depended upon that which we have already heard, That the blessed seed should be raised in Isaac. And therefore it seemed that God meant to frustrate his promise made to Abraham. Now although it might seem in any natural man's reason, that God herein was contrary to himself, and that that commandment of his was to annihilate that which before he had heard from God's own mouth, yet he constantly obeyed His Majesty, without further questioning.

Now it might stand at the first sight, that that which he did, had no good foundation of a true and lively faith, because faith has respect to the promises. And yet (as I have already said) Abraham could look for nothing but by Isaac his means: Because it is said, That in Christ Jesus all the promises of God are most sure, and yea, and Amen. For our Savior Jesus Christ must come of the stock of Isaac, and that was in very deed the seed which was promised him. How then could Abraham be contented to have his son to die, and yet to have the promises of God to stand in full strength power and virtue? Now the Apostle says, That by faith, Abraham offered his son Isaac. So that by this we are let to understand that Abraham (fall out as it would) rested wholly upon the word and promise of God: and as for the contrariety which may seem to be between the commandment and the promise: The Apostle answers, That he believed that God was as able to raise seed out of the ashes of Isaac, as he was able to perform his former promises. Now this is a profitable point for us, if we understand it aright: For we are hereby admonished so to believe in God, as that we look further than unto the world, and whatsoever else we are able to perceive and comprehend by our natural reason and understanding. For if faith stayed itself upon that which we see, it Were nothing. And then were the power of God marvellously diminished. Moreover, we are to consider of the words of the Apostle, saying in this manner, Faith is the ground of things hoped for, and the evidence of things not seen: Agreeing with the words of the Apostle in his Epistle to the Romans, saying, We hope not for the things which we see, but for the things we see not: yea, even for things that seem to be impossible. Since then it is so that the promises of God do not set before our eyes that which is contained in them: we must (as I have already said) when we speak of faith look further than unto the world. And how is that? To wit, we must not measure the infinite power of God with the means which are set before us, and as we comprehend them. But when as we shall have these toys in our heads, as to think that this or that can never come to pass, and that there seem to be a very contradiction in the case, yet let us thus conclude, without all doubt God will perform whatsoever he has spoken.

But we will say, how can it possibly be? Oh, let not us judge of it, we must here bring under our own senses and wits, and do God this honor, to say, that he is faithful: But we know not what will be the issue thereof, or else think that all is shut up and closed.

Here then we see what we are to learn out of these words of the Apostle. Now if Abraham had reasoned like natural man, he might have said, that God was not contrary unto himself: For he told me that I should have seed by Isaac, and that from thence, the Savior of the world should come: and I must not forget this. And yet at this present he has commanded me to kill Isaac; Here is no order in this, for I will take him at his first word, and that must stand.

Thus we see that Abraham might after this manner have excused himself, and yet have been a Rebel unto God under the color of obedience. But what does he? he considered with himself that God was almighty, and therefore able to accomplish whatsoever promise he had made concerning Isaac.

You say well, sir, but what if he had died, how then? And what of that? As though God were not Lord over death: Here we see the right conflict of Abraham's faith, which is, death is set before his eyes which was enough to confound him; but he extolled the power of God far beyond all this and said, yet will GOD overcome and be a mighty Conqueror herein.

And how can that be? Oh, this is not a matter for any man to judge or determine of, nor to give scope to his opinion to measure the power of GOD, but hoodwink himself and say thus: God will so bring this matter to pass, as that I shall be astonished to see it. But it is not for me to ask how and which way he will do it: for I must keep me within compass, until such time as God shows me that, which I before knew not. And this may the more clearly appear, by the answer of Abraham unto his son, when he says, My Son, GOD will provide one.

Now then when see how we are to honor God, that is, when as we speak of the acceptation of his promises, we hold us to them, and resolve to go whithersoever he commands us: To wit, let us know, That the issues of death are in his hand, as in the three score and eight Psalm it is said: and although we see nothing else but bottomless depths before us, making show to swallow us quite and clean up: yet let us go on whithersoever GOD calls us. Now it is namely said, That Abraham saddled his Ass, and laid the wood upon him with the rest of the provision, and went on with two of his Servants and his Son.

Here Moses more especially expresses that, which has been heretofore touched: To wit, that God tried the faith of Abraham to the full, in holding him in suspense.

It was sufficient, if Abraham had but cut the wood, and had gone but an arrow shot only to have killed his son: But he must take a good long journey in hand, he could not tell whither, nor yet how fair; and withal, night also approaches, which always brings with it more sorrow, grief, and care: for whenever any man is full of pensiveness and care, no doubt of it, his pain and grief are far more intolerable in the night than in the day: and yet must Abraham abide all this, and be vexed every way. Well, sir, he rises again next morning betimes, and then begins his grief afresh. All that day he beholds his son, whom he must after a short while kill: and besides, these fantasies are still tumbling in his mind. What? must I murder mine own flesh and blood? and must I commit the most detestable act that is possibly to be imagined, both before God and men? Why? this is such a monstrous piece of work, as is able to make the hairs of all the whole world stand upright? And yet (notwithstanding) fall out as it will, Abraham must be driven still to do it, and continue the second night until the third day before such time as God showed him the mountain Moriah, which is the place whereon Jerusalem was afterward built.

Here then we see what we are hereby to learn: to wit, that if we will stoutly fight against all temptations, we must not have a sudden kind of heat of faith only: But such a perseverance therein as that we never give over, although God continues us still in combats and fights, and delivers us not out of them at the first encounter. And this is a very necessary point for us to consider of, for you shall have many men show great and singular affection in their obedience towards God, and yet many times it will show itself to be but like a puff of wind which soon vanishes away, as we have seen too much experience thereof. Wherefore let us not think it strange if God delivers not us instantly when as we shall be assailed to fight, and to have our faith proved, albeit we conquer not the first day: But we must fight continually and not think that God exceeds measure, but rather let us choose to follow the example of our father Abraham in this behalf.

Now it is soon after said, That he commanded his servants to abide there, and laid the wood upon his son Isaac which was for the sacrifice. For the question was not only to kill Isaac, but to burn him also to ashes: Wherefore he laid the wood upon Isaac, and commanded his servants to abide there: For he right well knew that his servants would never have suffered him to commit such an Act, But would rather have thought thus with themselves: Did you ever see such a doting old man? Surely he is mad, he says that God commanded him so to do: But is it possible that GOD would command such a cruel thing to be done? And therefore they would never have imagined this obedience to be any part of the service of God; but would rather have taken it to be the part of a furious and mad man.

Now Abraham knew this well enough, and this is a circumstance which we are to note, to wit, that seeing he understood the infamy and reproach that would light upon him, and that every man would think it was done rather like a frantic man, than a service which could anyway please GOD: since, (I say) he understood this, and yet cared not how ignominiously men would judge of him in committing a fault clean against nature, and such an enormous and detestable cruelty as could not be greater, and yet would not desist from the pursuing thereof: Let us learn after his example, that although all the world should find fault with us, and spit in our faces, and be condemned, where we should be commended for our true serving of God, yet let not us at any hand cease to obey and do whatever he commands. For, if this constancy be not in us, without doubt, we serve our own ambition; and so shall have our reward as our Savior Christ says: That when we shall look after the praises of men, in saying that all that we do is well done, and we well pleased to be here so commended: Let us look to have no part in heaven, because we have had overmuch regard unto the world. But if we shall have this patience in us; as that although men turn to the worst whatever we do in the obeying of God, and yet we go on that good course which we began without pulling our heads out of the collar; Then shall we be sure to find our reward in heaven. Thus we see how we should show ourselves in truth, that it is God unto whom we go about to approve ourselves.

To be short, if we set not at naught all the judgments of men, and patiently bear all the opprobries, ignominies, and blames that can possibly be laid upon us, it is most sure that our faith does not show itself such as it ought to be. We see also why saint Paul exhorts us by his example, to walk through shame and infamy, instead of good report: and for well-doing, to be evil spoken of: that is to say, when as we shall have had a just and good meaning, and that we shall have God for witness that we have desired to conform and frame ourselves to do his will: and yet men charge us and lay false crimes unto us. Let us content ourselves that God accepts and approves us. Now we had as great need of this doctrine at this day as ever we had: For generally, if we make profession of Christianity: We must look to be esteemed as heretics, and dogs: and to have the world judge us to seek nothing else but innovations and troubles: and to be very Rebels: and that we have forsaken God: and to be short, that we are far worse than Apostates.

Thus we see how the Papists speak daily of us. Now if we be so effeminate, and have such itching ears, as we see a great many that would fain keep themselves in their good reputation; without doubt we shall cunningly daub and smooth over everything, and so in the end forsake God. Wherefore we are so much the rather rightly to meditate upon this doctrine. To wit, we must not care what reputation we have with men, so that we be approved before God. We may also come to particulars, as if any man shall walk in the simplicity of his heart godly and honestly, yea, you shall have some fall a scoffing at him, you shall have others call him hypocrite, and another sort will say that he does it for gain.

Thus we see how the Devil by these subtle practices goes about to make us become dissolute. Wherefore we are to learn, so to apply all our senses unto God, as that although men never so unjustly blame us, yet let not us be moved once to bend or yield, but have an eye always unto the way that is set before us. We see also what collection we are to make hereof, what a strong faith Abraham had when he was thus qualified, for he premeditated these things, as if he had been at his ease: For if we be any whit passionate, and then have a purpose to do good, yet shall our minds many times be carried away, and shall become so blockish, as that we cannot tell at which end to begin, nor what order to take. We see it in those that are of the greatest magnanimity, that when they are perplexed, they will not go so directly to a matter as otherwise they could. Now Abraham must needs have a troubled mind amongst all the fantasies which were in his head, as to think, surely my Servants will keep me from doing this Act, because they will think me to be mad: and instead of binding my son, they will bind me and carry me back in spite of my teeth into some house, and there keep me like a mad and savage beast, as if God had utterly condemned me. Now Abraham foresaw all these things. Hereby we may judge, that in the midst of these darknesses he was so enlightened by the spirit of God, as that he had always counsel & discretion accordingly as he had need thereof. We are therefore by his example let to understand, that when we have such great passions as may astonish us, so as we know not which way to turn us; Let us beseech the Lord to direct us. And although our natural senses be confounded: yet that the brightness of the faith which we have may so overcome, as that we may know which way to hold. Now Moses hath here before recited, that God sent yet a far more sharp torture unto his servant Abraham than to any of the rest. For as he was going on the way with his son Isaac, he said unto his father, My father: we must not think that this speech came from Isaac at all a very venture, (as we say:) But God had determined so to rack the faith of Abraham, as if he would have rent his heart in pieces. For, there was nothing in the world that would have so grieved Abraham as these kind and loving words, My father. Now this was a sword to wound Abraham even to death: and yet (as I have already said) all this came from the counsel of God who meaneth here to set before us a pattern and glass of this his great constancy; that whenever we shall be put to fight against all the temptations of the world, we might understand Page 263 that hardly shall we be able to abide the hundredth part of that he abode, and yet he overcame it. Then Abraham said unto him, Here am I my son. And soon after Isaac said unto him, Lo, here is wood & fire, we are going to do sacrifice; & to what purpose? for here is never a beast to offer in sacrifice? Isaac right well knew that they went to offer a burnt offering unto God; but he knew not what it was that should be offered, & therefore he asked. Was it possible for Abraham to be thus racked, & be able to bear it? Yea forsooth: for God would not abate him an inch of it, because we might learn to have so much the greater courage. Thus we see what we have here to retain. True it is, that Moses recites this simply & plainly. Now, if we should read these things without thinking why they were written: without doubt we should have but a cold pull of it: neither should we be greatly moved with it. But when as we shall have thoroughly considered, in what estate Abraham was, and how mightily his heart was distressed, & thereupon shall come to judge when this strange temptation was put upon him: and into what anguish he might be driven, when as his son said unto him, My father: First, to see Abraham mark the simplicity of his son; & then after, to think with himself, Alas poor boy, thou knowest not for what purpose thou art prepared.

As, for example: If a poor man should be led to his death, not knowing anything thereof; although he were nothing to us, and we not present when he should be thus dealt with, but did only think upon it, and say in ourselves: what a strange thing is this, to hear of a poor man led to the shambles as a lamb to be slain, no whit doubting of any such thing. Surely, the very thinking of it would make us shed tears.

Now, behold Abraham, he sees his own son, and besides, he sees him as a lamb led by himself to the shambles, and himself also to be the man that must cut his throat, and afterward burn him to ashes: and to hear his son which was with him speak so simply, "Where is the beast for the burnt offering?" To be short; we see, that although God at this day should send us all the afflictions that could be devised, yet should they be nothing in respect of that which Abraham here did bear. And if we would allege our infirmities, and say, that our human passions would so carry us away, as that we should never be able to do it. Why? Let us think that Abraham was no more made either of Iron or Steel than we are. But fall out as it would, he was fully resolved to give the whole mastery & superiority unto God, and so subject himself, as to renounce and forsake himself. Thus we see whither we must bend ourselves to come, although we have many lets by the way: and although we think we are not able to march one foot forward; yet must we enforce ourselves beyond all force. For the question is not here; that we should go unto it as in our own strength, as though we were very able people of ourselves: But we must attend & look to have God to furnish us with that which is impossible for us to do, and far above our power and ability. This then is it which we are here to retain.

Moreover, let us not doubt, that although there come never so many things thwarting us. but that it is God that has to do in it: and not think anything to come by Fortune, when as we are vexed this way, and assailed that way; but let us think that God guides and governs all: and that he does it, to the end we might learn the better to obey him, and not to have our head and arms only armed, but all the whole body: and to be so furnished as Saint Paul also exhorts us, as that we may be armed to be able to fight stoutly: for there he bids us Take the sword, the shield, and Helmet, and all the whole furniture, even from top to toe. And besides he bids us to put on the whole complete armor of God. And why does he so? because although we think ourselves to be well armed in one place, yet will the devil by his craft & subtlety, find the mean to assail in another place, and continually lie in ambush for us. Thus we see then, that we must learn wisely so to furnish ourselves, as that the devil shall not be able to find any breach about us, neither yet find any open place to enter into us; but that we shall be able to repulse both on the right and on the left side. And the answer which Abraham makes unto his son shows the same a great deal better when as he says, "My son, God will provide a Sacrifice." In these words we see that which has heretofore been declared; to wit, that our faith must look further than unto this world. Neither can we believe in God, without we give place unto his providence to rule over all things whatsoever that we are able to judge of or apprehend. And in very deed, we should very well incline ourselves thereunto, if we did consider even of those works of God which we see before our eyes. If we do think of the course of nature, we shall see the clouds pass to and fro, and yet we know not what God will do with them. We see how the rain falls: we see also a whirlwind arise with great and sudden rain. We see likewise the heaven in short time wax dark: and where before it was fair and clear, there is now nothing else but obscurity over all. All these things we see, and we shall have Philosophers set us down natural causes hereof, and yet without all doubt we shall be confounded of these things. Now, what if God should presently deal after a strange manner, not keeping his common and accustomed order? This then should be our instruction, to be wonderfully astonished when as we speak of the incomprehensible power of God. And so we should frame ourselves to acknowledge his providence, and worship him when as he declares unto us that he will surmount all our reason and understanding. But what? It is great pity that we cannot exalt God, and say that he can do no more than all our senses are able, at the first, to promise us. And this is the reason why there is so little faith in the world. And they also which are reasonably well affected, and think themselves disposed to believe GOD; yet is their faith so lean and weak, as that a man shall not need to have anything at all to rebate the edge thereof. Now, all the mischief that comes hereof is this, that we are not persuaded of the providence of God. When Saint Paul speaks of Abraham, he says, That he gave glory unto God, because he believed that he was almighty.

And this is a part of that whereof he speaks: That we must refer all things whatsoever which may in any way trouble us, and whereof we can find no reason for it, unto the providence of God. And therefore we are a great deal the more to meditate upon this doctrine. For whenever, and how often so ever there shall arise fantasies in our heads to pull us back and cool us, not to do that which God commands us, let this always be our shield and defense: God will provide. But as how? It seems many times that that which God commands us, brings therewith great inconveniences. And this is the cursed wisdom of man that is the greatest enemy unto faith, and which has always borne the mightiest sway.

For, we see that God commands Kings, Princes, and Magistrates to ensure that He be honored, and His service purely and sincerely maintained. Now, upon this, we shall have men consider thus and thus with themselves, and say, why? The world is now grown to be so wicked and perverse, as there is no dealing with it: and if we should go on this course, all the world would rail and cry out on us. And besides, if this straight dealing should be used, it will never come to good. For we see that it is not so easy a matter to manage and govern men: There will come troubles of it. And again, if they perceive things somewhat hard to be brought to pass; then must there be some qualification, or else there will be no good done in it.

Thus we see (I say) with what temptations they shall be solicited which go about to oppose themselves unto any wickedness. Now, what comes hereof in the end? Surely, most commonly, that they which seem to be most circumspect and wise, and think to see farthest into this gear; will so speak and deal, as that they will prove neither fish nor flesh, as we say: And so by this means, God is quite and clean shut out of the doors. For, first this mischief comes of it; we obey Him not soundly and roundly as we should: And besides, we rob Him of that honor that belongs unto Him. For, if any man shall say: O such a matter may fall out if you so deal. What? Is God dead? Has not He foreseen for all the inconveniences that might come to pass? And if any man shall say; this gear must not go on this sort: for then such a mischief will follow thereon. Is this not to accuse God of folly? And to rob Him of His power? As if He could not restrain any man from going whither he would? And yet notwithstanding, the issue thereof to be both good and prosperous?

Even so it stands with the ministers of the word of God: for, there are very few of them that can discharge their duties. True it is, that they have many vices which hinder them: but this cursed and devilish wisdom reigns in many, which will not stick to stir up sundry contentions and troubles, and thereupon be carried with every wind, where they may anyway corrupt and falsify the doctrine of the Gospel, as at this day are many such. For how are they bewitched, that will deal between Popery and Christianity, but that they think thus and thus with themselves: O, my masters; to change and alter things after this manner, were even to make a new world. O, we may not thus do: for, if we make such an alteration as you speak of? It is twenty to one, that all will come to naught. Thus we see how we are contented to do all things by halves, and swim between two rivers.

By this we see how the doctrine of the word of God is corrupted: and yet notwithstanding (as we have already showed) when there shall any mischief begin to arise, things will go continually worse and worse, in such sort, as they shall not be able to help it when they would. Now we need not to go so far as to public persons: but to come nearer unto a householder that would set his house in good order; he shall have these imaginations always with him: O, if I do that which God has ordained me, such a thing may fall out thus and thus. Or if a man shall travail for the maintenance of his life, he will consider thus with himself: O, if I deal thus simply and plainly, I shall be like a sheep in the jaws of wolves: for there are such subtle and cunning devices in the world, that the wolves will beguile me: every man will seek to circumvent and entrap me; and if I do not the like what shall become of me? Now, if I make myself either an Ewe or a Wether, out of doubt they will eat the very wool off from my back.

Thus we see what every man thinks, as if there were no providence of God at all. Moreover, if the matter should come in question for the giving of our lives, although it be not at this day said to every one of us, Take thy son, yea, thine only son Isaac, and kill him; yet God commands us in general to obey Him, in confessing that He is our Father and Savior. Our Savior Jesus Christ would have us to bear witness of Him, even before the most perverse and cruel tyrants of the world: For He would not have us confess Him only before such as desire to have His kingdom come; but even before His very enemies, and before the greatest persecutors.

Thus we see what confession He requires at our hands. Nay, but good sir; what will be the end of it? For thus you shall have some say: what good will my death do?

And if I shall put myself in danger to be slain, I shall be quite and clean forgotten within three days after, and so thereby breed offense to a great many others: For many will say; he might have escaped this well enough if he had listed: for we were quiet and all was well: we were not brought in question about anything: and now (forsooth) there must be a needless persecution set abroach, and what good shall any man get by thrusting himself in this manner so forward? Now surely these are very frivolous allegations. For I pray you tell me, had not God some meaning when as He both would and also commanded us to give ourselves in sacrifice unto His majesty for the confession of our faith; and make no reckoning of our lives in regard of honoring of His most holy name? Did not He right well know what would come of it? And shall we think ourselves wiser and circumspecter than he? Wherefore it is not without cause (as I have already said) for us to retain this doctrine among the rest, where it is said, "My son, God will provide a Sacrifice": For this is as much, as if the Holy Ghost should exhort us, not to be overwise (as we say) in our own conceits, and to be over-provident to dispute and say; which way, I pray you, is it possible that this matter should this come to pass? But let us be contented, that since God has spoken the word, that he knows well enough how to compass it. And then let it go as it will: for this is most sure; that all shall go well, so long as He is our guide. And in the meanwhile, our wisdom and reason must herein give place; and we must be willfully blind: to wit, we must not be so sharp-sighted as these jolly wise worldlings are, which will know all and judge all; even to the controlling of whatever God shall do. Neither let us take from Him that which is His: But let it suffice us, that we discharge ourselves of our duties.

Thus we see that we can have no faith except we set forth the providence of God: and the means to advance and set it forth, is, to put over unto Him all whatsoever that breeds nothing else but doubts, and snarls us in many perplexities. And to be short, that we may say: I beseech thee O Lord, to guide me whither it shall please thee: For, as for me, I am but a poor blind wretch, neither is it fit for me to look into this; for that will be, as it were, a bottomless depth, to cast myself down headlong into, when as I shall take in hand to direct myself, and to be mine own guide.

Here we see what the true wisdom is, which all the children of God ought to have: that is, not to be over-wise, but to be contented with their measure: and when they see the way that is pointed out for them, to walk therein: and if they cannot come to the end thereof at the first; yet let them not cease to go on. And although they see, as it were, mountains to stay them, and the Sea to swallow them up in: yet yet let them overcome all this, and know that it was not written in vain by the Psalmist, where it is said, That God has commanded his Angels to guide and direct us, when as we shall walk in our ways: that is to say; that we decline not from that which he has taught us. But let us know that he will always find out issues for those things that shall grieve and trouble us, when as in our judgment we shall see nothing else but confusion and shame of face.

Moreover, here might, notwithstanding, be found some infirmity in Abraham amidst all his so excellent virtues, because it seems that he dissembled in saying, That he and his son would come back again after they had worshipped and sacrificed in the Mountain: For he did assure himself that his son Isaac must be slain. Now it is not lawful for us in any wise to lie: And therefore it seems that Abraham in this point did amiss. Wherefore some men do judge that he spoke it by the spirit of Prophecy. But if it should be so, then his faith was nothing; because he must needs then be ignorant of that which should come to pass. For if God had revealed unto him that his son should escape; then could there be neither zeal nor yet constancy in him. But when as he imagined that there was no way with him, but to kill his son; this showed a testimony of his obedience.

Why then said he, That he and his son would come back again? Let us not think this to be any strange manner of speech: for when any of us all is surprised and overtaken with any vehement and grievous passions, many vain and foolish speeches may so pass our lips, as that we may speak we cannot tell what. And therefore Abraham might speak like a man, as it were beside himself: and yet not so, as if he knew not what he had to do? for, if he had obstinately done it, then had he not pleased God. But Abraham no doubt of it, had such a stayed affection to do that which God commanded him, as that he was (as a man would say) ravished therewith. And this we see to be in all those whom God hath strengthened: As when a man goes to execution, he makes no reckoning of it: neither would he have any man to divert him from it: For he had thus made his account; I must now present myself before God, and therefore I must forget whatever else shall come in my mind.

Thus then it fell out with our father Abraham, as that he did not distinctly think of every thing that he was to answer unto as concerning the sacrifice: but said only, we will go and sacrifice unto God, and when we have made our oblation, we will come back again. And thus much concerning this point.

Now it is said; That Abraham and his son went farther together. It is not without cause that Moses sets down these words twice, They went together: and after, They went on farther together. When it is said, That they went together, it is to let us understand, in what a wonderful passion Abraham was, when as he saw himself alone with his son: For company many times withdraws us from being so troubled and grieved as otherwise we should be. For, when we are alone by ourselves, we are then more pensive and melancholy. Now Abraham saw himself to go with his son, and to conduct him: and also after he had so answered him, yet to go on with his son: this does a great deal the more amplify the strength he had; so that nothing could so withdraw him, as that he did not continually pursue his purpose, because God guided him. Wherefore we see that he was strengthened from above. For it was impossible for him, as he was a man, to be able to overcome these sharp temptations. And therefore God strengthened him with a mighty and an outstretched arm. But that which is here set down of him is written for our instruction, to the end we might know, that although Abraham was even as weak a man as we are, yet he still strove and overcame whatever was contrary unto his faith, and that through the only assistance of God.

And although at this day we know our own weakness, yet let us not as a great many do, flatter and deceive ourselves therein: But it is the thing that should the rather stir us up and prick us forward to call upon God, and look for that at his hands, which is wanting in us, and so persevere and continue, as that although the Devil shall devise every manner of way to make us grow dissolute and go backward, yet let us continually go on still more and more a direct course. For, that which is here said of Three days' journey, is to show unto us that we must continue so long as it pleases God. True it is, that we may for a while endure temptations; yea, perhaps a whole year; yea, ten, perhaps all the days of our lives, and all this must be abided. But here we are to note that Abraham was after another manner of sort tempted, even all his life long: For, after he had recovered his son Isaac, yet was he not at rest and quiet, but we see what terrible conflicts he had in one only kind of temptation. And therefore let us be stirred up continually to pray to God from day to day, and never cease.

Moreover, we are to note a thing which is most manifestly seen, to wit, the obedience of Isaac: For it must needs be that he would in very truth willingly and of his own accord be sacrificed, or at the least had such a love to his father, as that he would frame himself to his will to be made a burnt offering unto God. Here we see why it is namely said, That they went together, and that Isaac carried the wood. Wherefore let us learn so to submit ourselves unto the will of God, as that although we must violently suppress our passions and bring ourselves under (as we have already said) yet let us freely and of our own accord yield ourselves unto him; For, all the faithful must thus strive and fight: to wit, that although they suffer never so much sorrow and grief, and although God so lively exercises them as they be touched with some doubts and remorse of conscience, and be sometimes as it were tired with their perverse and wicked dealing with God: yet must they in the end conclude thus, even to submit and subject themselves unto his will, and not suffer their contrary affections so to hinder them from submitting themselves unto him, but that they willingly and of their own accord submit themselves unto him both in life and death. An example hereof we have in our Savior Jesus Christ, speaking unto Peter in this sort: "When thou shalt be old," saith he, "another shall carry thee whither thou wouldest not." Now it is certain that St. Peter suffered for the Gospel, he went not to it as enforced and grudgingly, but willingly and voluntarily offered himself a sacrifice unto God. And yet our Savior Jesus Christ saith, that he should be carried whither he would not. Thus we see that there must be a double will in the faithful: and yet such as are not incompatible neither. For, of our own nature we are continually moved, stubbornly to withstand God. And that is a wicked will. Wherefore it must be tamed and kept under, and there must be another within us that must correct that, and must choose rather to die and do God's will, than to live and withal cast off his yoke. This then we are to retain from these words, That Isaac and his father went together, and that they went on further together.

Let us now fall down before the Majesty of our good God in acknowledging our sins, and beseech him so to touch us, as that we may hate them, be rid of them, and forsake them. And yet so to support us in our weakness, as that he will not but have our service to please him although it be imperfect, and that there are many things in us which he may find fault withal.

Moreover let us learn so to be led by him, as that we open not our eyes wider than is lawful for us: But assure ourselves that he will always grant a good issue unto our ways, so that we look no further but to go whithersoever he shall command us, and still aim at that mark which he has set before us.

That it would please him not only, etc.

FINIS.

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On the History of Melchizedek, by John Calvin. Copyright © 2019

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