Today we'll be hearing the ninth sermon of
Jacob and Esau from the book Sermons on
Election and Reprobation by John Calvin.
And the text he uses today is from
the book of Genesis chapter 26, starting in
verse 23, reading from the translation he provided
for us.
Afterwards, he went up into Beersheba, and Jehovah
appeared unto him in the same night, saying,
I am the God of Abraham thy father.
Fear not, for I am with thee, and
I will bless thee, and will multiply thy
seed for Abraham my servant's sake.
Therefore he having builded an altar there, he
called upon the name of Jehovah, and there
he pitched his tent, and there the servants
of Isaac digged a well.
We saw yesterday that Isaac, to witness that
he felt in the end that God had
helped him, called the wells which he enjoyed
peaceably, Generosities, or Bounties.
Now by that which Moses adds, it appears
that he enjoyed this not very long, for
it is said that he withdrew himself into
Beersheba, the place where Abraham his father had
dwelt before.
We know that if he had not been
constrained, he would not have gone from the
place where he had convenience, for there was
no such nimbleness in him to cause him
to trot up and down to this place
and that place, but that necessity constrained him
so to do.
We have therefore to bear away that God
would always exercise him, and that he was
not contented that he should dwell in the
land of Canaan as a stranger without one
foot of ground in possession, but moreover he
led him up and down as we have
seen up to this time, wherein we are
taught always to be, as is said, as
a bird upon a sprig, that know not
which way to fly, and if God maintained
us in that case for our infirmity, that
we dwell in a certain place and rest
there, yet must we not there so nestle
ourselves, as if our assured rest were there,
but we must learn in this point to
be fleeting, as St. Paul also used the
same word.
For to whatever degree or extent Christians that
must have their foundation and seat so stable,
that amidst all storms and tempests they never
change and vary, yet regardless of this as
concerning their dwelling, they must be fleeting and
have no resting place, unless they be lodged
from day to day, as it were, by
the hand of God, and in the mean
season that they prepare themselves to wander and
go from place to place after the example
of their fathers, who learned by experience not
to have their inheritance here beneath upon earth,
and confess themselves to be pilgrims, as we
shall see hereafter that Jacob answered Pharaoh.
In the meantime we may see also the
malice of all those near neighbors thereabouts, for
the wells especially which Abraham had bought were
taken from him after his death, to the
end that his successors and children might have
no use of them.
But it is said that Isaac yet dug
a well there, for he could not be
without water, both for the family he had,
which was great, as for his cattle.
But he went very far to seek water,
until God restored him to that which was
wrongfully taken from him.
He dwells therefore in Beersheba for a time
without water, unless he borrow or buy it,
but afterwards he finds his well again.
And so is at some better ease than
before, and God suffers them not that would
as it were have made them to die
of thirst, to use their malice and to
come to their purpose.
But in whatever manner it be, God hurt
him not at the first stash.
We have then to learn here that which
was touched yesterday, that is that we learn
to endure need, yes in the need of
water, and that we think it not strange
which our fathers have tried, for it is
no reason that we should be more privileged
than they, and if God spare us, that
we acknowledge his goodness in this point, and
if he afflict us in any other sort,
that we be so much the more framed
to patience.
But yet it is said that God appeared
unto him the very first night that he
went to Beersheba.
Here we must note that which we have
handled before in the life of Abraham, that
is that God appeared unto him for as
much as he had need to be aided
and comforted by reason of his great heaviness
and troubles which he had suffered before.
This circumstance then is worthy to be noted,
and that is that God seeing his servant
to be afflicted even to extremity, he would
give him some ease.
As at this day, although we have no
such visions, God never the less ceases not
to show himself unto us, when he sees
that we can bear no more and that
we will like to fail unless he reach
forth his helping hand to sustain us.
How often so ever we are in distress,
we think that God has estranged himself from
us, and we imagine that he has utterly
forgotten us.
But to the contrary, when he makes us
to taste his favor, in what way or
manner so ever it be, or rather that
he does strengthen us and that we fight
valiantly against all temptation, or rather that he
delivers us from the wrongs and afflictions that
are done unto us, or that he does
assist us as it were after some visible
manner, then lo his presence, and then we
see that he has care over us.
So let us note that when God appears
to Isaac, that it must necessarily be that
he had been in some great necessity, for
this happened not every day, and on that
matter let us learn to hold ourselves contented
when God, after that he has suffered us
to be tormented, to be disturbed, troubled, and
persecuted, that in the end he shows himself
to be father unto us.
And if this fall not out so soon,
let us wait upon him, as we see
Isaac did, who had not always a certain
sign that God would assist him, but to
the contrary he then sees himself quite destitute
of all help, and that for a long
time.
And after one misery was come, behold another
follows, as thick as might be, and yet
notwithstanding he quailed not.
And therefore let us follow that path.
And in the mean season, let us mark
also that one only word which God shall
speak unto us, witness the love which he
bears unto us, will be better worth unto
us than all the goods which we can
have.
Yes, if we had to eat and drink
our fill, and that in all delicacy, though
there were no man to trouble us, though
we rest on every side.
To be short, though we had all at
our heart's desire, if the world went thus
with us, it is certain that we ought
not to esteem so much of it, as
to have this testimony that God is merciful
unto us.
For let us put the case that a
man did swim in all pleasures, and had
all the ease in the world, and lacked
nothing.
Yet in spite of this, if he knew
not, if he know not how it stands
between God and him, if he have no
doctrine, no promise, he shall be always as
it were in doubt whether his ease will
last or no.
And if he become so drunken with that,
that he think that his prosperity shall yet
continue with him, what may it be to
have after this manner all his happiness in
this world?
How long endures this life?
So then all the blessings that may happen
unto us are nothing, neither can they have
any good favor, unless we be assured of
the favor of God.
But on the other hand, when it pleases
God to declare unto us that he loves
us, and that we are in his protection,
that we cannot perish, that he holds us
by the hand, and that we are kept
and guarded by him, this is it then
that ought to content us, though all the
rest did fail us.
So then, to whatever degree or extent God
gave some sign unto Isaac that he had
looked upon him in pity, this was nothing
in comparison of that which Moses rehearses now,
which was that God appeared unto him.
To the end to continue his covenant towards
him, and to ratify it so much the
more, and that he was altogether resolved therein,
in such manner that he was a buckler
unto him to break all temptations.
But we have here in the first place
to note that this was a vision to
prepare Isaac to the end that the word
which must be given unto him might be
received with the greater reverence and authority.
Now, this vision was a sign that God
spoke, and this has always been very necessary.
For we know how the devil labors to
seduce us by illusions and vain fantasies.
When therefore the fathers were taught, to the
end they might have a full assurance of
their faith, the majesty of God manifested itself
unto them, of which they had some infallible
impression.
For if the word only had come unto
them, it had been as a sound in
the air, without all steadiness.
This therefore is no superfluous thing when Moses
says that God showed and declared himself unto
Isaac.
For it was necessary that Isaac should know
and be thoroughly persuaded that the word which
he heard proceeded from heaven, and that he
might rest therein, that it was an undoubted
truth in which he could not be abused.
It is true that God is invisible and
cannot be comprehended, and so far is it
off that we can comprehend him with the
eye that if we do apply all our
senses to that, it is certain that we
shall never attain to his high majesty.
The essence of God therefore, in that it
is infinite, cannot be seen of men, but
this prevents not but that he may show
himself so far forth as is expedient for
us, and according to that small measure that
is in us.
Thus as often as we read that God
appeared unto the ancient fathers, this shows not
that they comprehended all his essence and majesty,
for that had been a thing impossible.
Man's spirit is very rude, but he so
showed himself as they were able to bear,
that is to say, so far forth as
he saw it to be profitable for them.
Yes, and if God should lay open his
glory unto us, it would by and by
overwhelm us.
I say if we had a great deal
more understanding than we have, and that our
spirit could comprehend a hundred times more than
it does, yet should we be so astonished
at the glory of God, that we should
therein be altogether confounded.
It is necessary therefore that God have regard
what we are able to bear when it
pleases him to appear unto us, and so
let us mark that how the word which
Moses uses here is to be taken, that
is, that Isaac, to the end that he
might be more assured of the promise which
was made unto him, and that he might
hold it as an authentic promise, and in
no wise doubt that it was God that
had spoken unto him, he had some sign
and mark whereby he felt that he could
not be deceived, that it was no fancy
or some light imagination, but that God would
give him a sure hold to lean upon,
that he would give him such a rest
as he might by virtue of the word
which shall afterwards be added fight against whatsoever
evil might happen unto him.
Now it is said that God exhorts him
that he should not fear, and he gives
him a reason why.
I am, says he, with thee, yea, I,
the God of Abraham, thy father.
When he says, fear not, we have expounded
this already before, that God means not to
exempt those to whom he speaks from all
fear, for to whatever degree or extent the
fathers were conquerors against all the defiances which
could be made against them, yet were they
not insensible, Abraham was tempted, but he was
not overcome.
Therefore we must remember this point, that they
that became conquerors through the power of the
Spirit of God fought regardless of this.
Now what strife or combat can there be
unless there be some feeling of it?
For if Abraham had not felt this in
himself, see, I am in danger, he would
never have called upon God, and he would
never have had recourse unto him.
If he had not been pressed with the
griefs which he endured, he would not have
made his requests and complaints unto God to
be eased and lightened of them.
So then, we may not think that God
would have them to be without all feeling
to whom he has said, fear not, but
it was to hold them so fast unto
himself that they should not be immeasurably afraid
as we used to be unless we have
our rest upon God.
For the least blast of wind in the
world was enough to shake us, and to
make us so at our wits end that
we cannot tell which was to turn us.
As it is said of Achas, that he
was afraid, and shook as a leaf of
a tree, and Isaiah to remedy this evil
says, Hush, hold thy peace before God.
And this is the common style of the
Holy Scripture.
So then, mark what this word implies where
it is said, fear not.
That is to say, to whatever degree or
extent we have occasion to fear and to
be astonished, yet let us resist, and wait
with patience till God shall help us.
And let not this fear oppress us, and
quite stifle us, but let us endeavor to
recover ourselves, and keep the right path.
And even though we be anxious, and tossed
hither and thither, let us always remain fast
upon our feet, seeing we are grounded upon
the promise of God.
But it is said expressly, I am with
thee, to show that when we have God
on our side, this ought to suffice us,
though all the world mischievously practice our ruin,
that look how many men, so many enemies
there are.
Yes, and that it seems that all creatures
have conspired against us.
Now withstanding, so that God take our part,
it shall make us to overcome all fear.
And indeed, we see how the prophet David
in Psalm chapter 3 says, he, verses 6
and 7, did practice this doctrine, and St.
Paul also gives us example thereof, seeing God,
says he, is for me.
I will not fear, though I were compassed
about with a hundred thousand men, when I
shall see all the deaths in the world,
I will assure myself upon God's shepherd's crook.
Lo, how he speaks in the 23rd Psalm,
O Lord, thy hook, that is to say,
the staff which thou erect as a shepherd,
for he takes his similitude from the shepherd,
who will have his staff or his hook
to lead his sheep.
Lord, says he, so that I may have
some sign to assure me, that thou accountest
me one of thy flock, I will walk
in the shadow of death, and yet I
will comfort myself.
For I will account myself enough comforted, so
that I may be grounded upon thy grace.
And afterwards in another place, seeing that God
is with me, I defy all those which
shall come to assail me.
What is that, that flesh shall do unto
me, so that God take my part, says
he?
He scorns there the weakness of men, showing
that God blowing upon them, he can overthrow
them all, and bring them to nothing.
And notwithstanding, if he be armed with strength
from above, all the threats which the devil
shall be able to bend against him, shall
be nothing.
And this is it that St. Paul teaches
us in Romans chapter 8 verse 31.
If God be with us, who shall be
against us?
Not that we shall not have many things
against us, albeit that God be the keeper
of our life.
But notwithstanding, we may boast ourselves against all
our enemies, and against all that the devil
shall devise against us, so that God be
favorable unto us.
So, that it is not without cause that
this word is couched in, to take away
all fear, when he says, I am with
thee, fear not therefore.
Now altogether, like as we are taught to
rest ourselves upon the only goodness of God,
and in his fatherly favor, so to the
contrary we have to mark that without it,
we are always as a people that are
even swooning.
And this also is that which we have
touched up to this time, namely, that if
God do not testify unto us the love
that he bears us, though we should be
in an earthly paradise, we should be in
a hell.
And to the contrary, though we were in
some hell, that is to say in some
gulf, so that we feel that God is
merciful unto us, and that in the end
he will take pity upon us, and that
we assured of his aid, and hell will
always fall out to be a paradise.
And this is the thing we have to
observe in this place, that when a man
knows not how he stands with him in
respect of God, that is to say he
cannot assure himself that God bears a fatherly
affection unto him, he must of necessity tremble,
and be always shaken on every side, and
have many pricks to trouble and torment him,
without knowing any cause why, and that very
often he shall be in great perplexity, lo
then in what case the unborn believers are,
not that they are not bold enough, yes,
even to despise God, for it seems to
them that they are escaped his hand, and
that if he should thunder from heaven, that
he cannot touch them.
The wicked then, and those that are despisers
of God, will indeed be so far bold
in their pride, but nowwithstanding God gives them
pricks within, so that they have, as a
man would say, blind assaults, that they know
not from what source they come, and nevertheless
it is God that makes war against them
with their own unbelief.
And this is the reward of all those
that rest not only in God, and know
not that all our safety, all our joy
and happiness is to be in his keeping,
all they therefore that presume of their own
strength and virtues, all they that so occupy
their minds in these earthly treasures, rather in
these earthly creatures, they must in the end
be paid home with their own foolish presumption,
because they have not given unto God that
honor that belongs unto him.
That is, they must find themselves as poor,
swooning people, and therefore let us learn, albeit
that God give us our desires, and all
the pleasures that are possible to be wished
for, that we do not in any way
rest upon them, that we turn away from
him.
And but rather let us learn to keep
ourselves in that favor and testimony that we
have, that in that he has adopted us
for his children, he will always show himself
a father towards us.
When then we shall be thus thoroughly persuaded,
it is certain that we shall overcome all
fears.
But conversely, when we shall imagine to be
assured without the protection of God, it must
of necessity be that he show us what
our folly and high opinion is.
And this briefly is that which we have
to bear away in this place.
And so let us join these two things
together as inseparable, and not to be separated,
that God is with us, and that we
are well assured against all evil.
For if he be far from us, alas,
we are more than miserable, albeit we were
in a paradise, as I have said already.
But when he is with us, though we
walk in the shadow and darkness of death,
and that it seems we must perish every
minute of an hour, yet we cease not
to comfort ourselves, knowing well that death shall
be turned to us unto life, and that
all shall fall out to our salvation.
Again we have to note this, that he
says that he is the God of Abraham.
For by this word he calls to Isaac's
remembrance all the promises to which he had
learned of his father, if he had not
been instructed, and that Abraham had not done
his duty to say unto him, My son,
God has given me this privilege above all
men, that he has declared unto me and
said unto me that my stock shall be
as his heritage, and that he will bless
us, and we shall be separated and sanctified
from all the rest of the world.
But yet mark how it is necessary for
us to worship him.
Mark how we must call upon him, see
how we must serve him.
If therefore Abraham had not faithfully taught his
son Isaac, this word should have been of
no force, I am the God of Abraham.
And indeed it had imported nothing but superstition.
And so let us mark well that by
this word God would give a confirmation to
Isaac of that which he had learned before
of his father.
The Papists make a buckler of this when
they will keep themselves to their filthiness and
errors, for they have that from other fathers
and ancestors which they follow.
They have not invented it at this day.
It seems therefore unto them that this is
enough to beat back, yes, even whatsoever God
himself has showed by his word, so that
they follow their fathers and elders.
Well, but when God is named the God
of Abraham, he presupposed this one thing, namely
that Abraham had a faith ruled by the
doctrine which had been taught him.
And wherefore is it that he names not
himself the God of Nachor?
And why is it that he calls not
himself the God of Phair?
For this had been somewhat more.
The Papists will not say it is a
hundred years since that which we call the
service of God amongst us was used amongst
men.
But they will say what?
There is a thousand years since the world
was so governed.
Lo, then, themselves in possession to despite God,
as seems unto them when they allege a
thousand years.
Now then, if the question were simply of
antiquity, he must have said, I am thy
God of Phair and Nachor.
Or rather, he must have gone further until
he had come to those that went before.
But there is no question of speaking in
that sort.
God had called Abraham, and Abraham was dead
recently.
The others had been a great deal more
ancient.
What distinction shall we make here?
We must not forge it according to our
brain, but we must look unto that mark
whereunto God would direct Isaac.
There is no doubt what this was, because
Abraham, as we have said already in a
full certainty of faith, that he had not
an opinion only as had the rest of
the world to say, I imagine so, I
think so.
But he was fully certified that God had
spoken unto him.
Lo, then, in what respect and for what
cause it is now said, I am the
God of Abraham thy father.
And so, let us well mark what fathers
we ought to follow, that we be not
deceived therein.
For if our fathers had been duly taught,
and that they had been framed unto the
truth of God, it had now been a
good help unto our faith.
For when we have guides to show us
the way, this is much to our advantage,
and we ought not to despise it.
But if we have had fathers who were
not the children of God, whereupon all paternity
and parentage depends, as St. Paul says, then
must we shut our eyes.
For when God has not his sovereign decree
of being the father, and everything be not
referred to him, then woe upon all parentages
and bonds which we shall have in this
world, for they are so many nets of
Satan.
So let us mark well what it is
said in this place, that God is the
God of Abraham, Isaac's father.
So it is said, on the contrary, by
the prophet in chapter 20, verse 18, walk
not in the righteousness of your fathers.
And why so?
These fathers followed not Abraham's steps, but departed
from them.
And therefore they were no longer worthy of
so honorable a title of fathers, for as
much as they were not, had a very
word, the children of God.
And let us fear, lest that be spoken
unto us, that St. Stephen has spoken in
the book of Acts, chapter 7, verse 51,
ye uncircumcised of heart, ye have always resisted
God and his Holy Spirit, as did your
fathers also.
But if there were any ignorance or rebellion
in our fathers, let us forsake it.
To the end, wholly to resign up ourselves
to our Heavenly Father, and notwithstanding, whereas the
papists cry, the fathers, fathers, let us learn
to discern.
And let us not be beasts as they
are, to take our fathers from some brothel,
as they take all those for their fathers,
who have perverted and corrupted the simplicity both
of the law and the gospel.
Namely these foolish talkers, imbeciles and rebels of
friars and monks, who have been the falsifiers
of the Holy Scripture.
To the end, therefore, we be not in
such manner bereaved and spoiled of our senses.
Let us know that our fathers must be
the children of God, of whom depends all
parentage, as we have alleged out of St.
Paul.
Lo then, shortly, what we have to learn
out of this place.
That is to say that Isaac was admonished
to acknowledge and call to his remembrance whatsoever
he had learned before, and that this was
for him to confirm his faith, when God
said that he had manifested himself unto his
father Abraham.
And now at this day, we have to
put this doctrine in practice, as often as
we shall have need to assure ourselves, or
rather when our spirit is troubled, and we
tossed with some wavering and uncertainty, we must
have our recourse there.
That is to follow our father Abraham.
To conform ourselves to follow that rule, which
he has showed unto us.
And why so?
For we are certain that God was manifested
unto him.
Lo then, a good direction, and which shall
not turn us out of the path of
our salvation, when we shall be conformed and
fashioned to our father Abraham, who was adopted
of God, and who received the pledge of
our salvation.
That is to say, all these promises whereupon
we ought at this day to be grounded.
And such a count ought we to make
of all the rest of the faithful.
For although they not one bit appertain unto
us concerning the flesh, yet notwithstanding we cease
not to be their children.
And therefore it is not without cause that
the apostle in the eleventh chapter to the
Hebrews, verse one, sets before us this thick
cloud of witnesses, when as he would show
us that we are very unkind if we
follow not those whom God has set forth
unto us for an example.
Lo, says he, a great and thick cloud
of witnesses who calls us to God.
That would seem as if a man would
say, to stop our eyes.
We will be offended with a man when
he shall seduce us.
We will imagine to be excused by saying,
oh, he did in our respect as much
as I.
We need no more but a small fly
to make us to turn away from the
fear of God.
And notwithstanding that God shall set before us
so many witnesses to prove our faith, that
we ought therewith be satisfied, yet we come
not to him.
And if this profit us nothing, and we
be not confirmed thereby, what is the cause
thereof but our own unthankfulness?
And so then, so often as our faith
shall be weak, and we shall have frustrations
of ignorance, as it were storms, let us
think.
And what?
Has God begun but yesterday and today to
speak?
Spoke he not unto Abraham, and was not
his truth certain from that time forward?
And besides all the faithful which came afterwards,
all the holy kings and prophets and others,
were they not so many witnesses whom God
showed unto us?
Let us therefore join them to this holy
assembly now.
For how often soever the apostle has entreated
of it, it is not only to gather
us together with all the faithful which are
living at this day, but also into the
fellowship and company of all the holy spirits
whom God has taken out of this world.
We are therefore at this day joined in
fellowship with all the holy prophets, as often
as God speaks unto us.
But we shall be so much the more
without excuse, because we know not how to
make our profit of all this, seeing that
God has yet revealed it more clearly unto
us, and in a more familiar sort, in
the person of his only begotten Son.
For he is not only named at this
day the God of Abraham, but also the
Father of our Lord Jesus Christ.
Inasmuch therefore, as we have the full and
perfect revelation of whatsoever is profitable unto us
for our salvation, in this lively image in
whom God set forth, it is certain that
we have no color that we can allege
why we should not have such a certainty
of faith, that we should never stray hither
and thither, and when the world changes itself
a hundred thousand times, yet nevertheless that we
should remain steadfast in that which we have
received of God, knowing that his truth is
unchangeable.
This, therefore, shortly is that which we have
to bear away concerning this text.
And further, let us likewise know that word
of the Lord Jesus Christ, when he says
in the Gospel of John chapter 20 verse
17, I go to my God and to
your God, to my Father and to your
Father.
See, the Son of God, who is the
everlasting God, nevertheless to the end, to gather
us unto himself, and to keep us sure
there in such sort that we should never
be seduced from that foundation which he has
given unto us of his truth.
He says that we have one God together
with him, inasmuch as he is man, and
in that he is our brother, that we
have the same God who is his God,
and the same Father who is his Father.
When we hear these things, is there any
farther cause for us to doubt or to
be shaken?
As there are many who will say at
this day, oh, I know what to hold.
There are so many various opinions that I
am confounded, and likewise I can believe nothing.
I know not what to follow.
But it cannot be chosen but that such
people are possessed of the devil when they
tread under their feet the truth of God,
which is as a most undoubted light to
guide us and to show us the way
of salvation.
So then, seeing God has showed himself since
Abraham and Noah, and appointed Moses to be
the conductor of his church, and that he
has knit us together, when in the end
he sent his only begotten Son, in whose
person he has gathered us all to himself,
let us learn to keep ourselves in that
unity of faith, which he has given us.
And let us not doubt, but that he
will always aboud us for his children.
Now we have to know that which God
says, that he will bless Isaac and will
multiply his seed.
For this serves to show that the favor
which God bears to those whom he has
called to himself is not vain nor idle,
but that it brings forth his fruit and
effect in time.
It is therefore very certain that when God
shall be merciful unto us, he will give
us so many good things as he knows
to be good for us.
It is true that this shall not be
according to our desire, but in whatever manner
it be, prosperity shall always be coupled with
the favor and love of God.
Now we know that he has all in
his hand, and he is no covetous stingy
miser that he will not give to his
children whatsoever he knows to be appropriate for
them.
Let us learn therefore to wait for all
prosperity and free favor of our God, when
it shall please him to testify unto us
that he loves us and that he is
with us, as I have already said.
And in the meanwhile notwithstanding, although that we
have many adversities which trouble and persecute us,
and that they be hard and bitter unto
us, yet let us never give over to
hold us fast unto his promise.
And when we receive any grace from the
hand of God, let us apply the same
always, to strengthen our faith and to have
this undoubted persuasion that we shall try that
to be true which is spoken here.
I will be with thee, and I will
bless thee.
And certain it is that if we would
consider well the benefits of God that we
daily receive from him, and that they were
valued of us as they ought, we should
have always good cause to honor him and
to rejoice ourselves in him.
But alack, we devour up the benefits that
he bestows upon us, and in the meanwhile
we move at them and never think upon
them, and we may see the cause that
we are so given to murmur, to fret,
and to discontent ourselves.
And why so?
For the benefits of God ought to suffice
to satisfy us in him.
But as I have said, we despise and
set lightly by them, and so we are
not worthy to taste what this promise is
worth.
I am with thee, and will bless thee.
Now it is said a little later that
Isaac erected an altar and that he called
upon the name of the Lord in that
place.
We have seen already why altars were erected
by the Holy Fathers and to what intent,
but yet we must here speak somewhat of
it, even as the place requires.
The altar which Isaac erected was to this
end, that he might make profession of his
faith, thus much concerning the first point.
For if we pray unto God, we have
no need to erect an altar unto him.
The service of God is of itself spiritual,
Isaac therefore erected not an altar that he
might only invoke and call upon the name
of God, or make his prayers and supplications
unto him, but to the intent that his
faith might be known, and that God might
be glorified before men.
For although we ought to serve God in
spirit and inwardly in our heart, yet notwithstanding
this hinders not also, but that we must
give him that praise which he deserves before
men, and that we protest as much as
lies in us, that we are wholly his,
both body and soul.
Here therefore we are instructed that the faithful,
after they have put their trust in God,
and shall have called upon him, and given
unto him the praise of all his benefits,
that they must yet further make a confession
of their faith before men, to the intent
they may wholly, as also all is his,
dedicate themselves to him.
There is also a second reason, and that
is that by reason of our sloth and
slackness, we have need every manner of way
to be pricked forwards to the end to
stir us up, to march cheerfully forwards in
the service of God.
How so?
It is true that when we pray unto
God, he occupies himself with no ceremonies, and
yet for all that we bow our knees,
we hold up our hands towards heaven, and
uncover the head.
And why so?
First of all, in respect of men.
For as I have already said, it must
of necessity be that we do homage unto
God with our bodies, which he has created,
and which he has appointed to his glory,
and to the crown of immortality.
But, to whatever degree or extent it be,
for as much as we are slack, it
is advantageous for us that these means stand
us instead to provoke us to have a
more fervent zeal to pray unto God, and
with a more hearty affection.
Lo then, why it is very proper of
us to have our joined hands lifted up,
to kneel upon our knees, and have our
head uncovered?
For it is to show that we present
ourselves before God, as if we should say,
and poor wretch, who are you?
With what lowliness ought you to come before
him, who has created and fashioned you, and
to whom you have to render an account
of your whole life?
And again, this also is to this end,
that we should bereave ourselves of all vain
fantasies that make us to stray here and
there, and that we should wholly rest upon
him.
So then, the altar that Isaac erected served
to this purpose, namely, that by this means
he might be the more provoked, and have
his heart so much the more inflamed to
serve God.
As on the other side, he made a
confession before men, to give example to his
family, and to testify that he mingled not
himself with the superstitions of the pagans, heathen,
but had a pure and undefiled religion, inasmuch
as he was ruled by his word, and
thus much concerning the altar.
And by the way, we have also to
learn here this thing which was declared before,
that the prayers of the holy fathers, and
the confession which they made of their faith,
was not joined with the sacrifices for no
other end, but to lead them unto our
Lord Jesus Christ.
For they were continually taught that they could
have no access unto God, but by the
favor of a mediator who was not yet
sent into the world, but yet so it
is that they rested there.
But now, that our Lord Jesus Christ is
come down, and that he has taken our
nature upon him, and has said unto us
in the gospel of John chapter 8 verse
12, chapter 14 verse 6, and 1 John
chapter 2 verse 1, that he is the
light of the world, that he is the
way, the truth, and the life, that he
is our advocate, and to God his father,
and that through him we must have entrance
into heaven.
Seeing therefore we have all this, must we
not be so much the more assured, when
there is any question of calling upon him,
that we know that our requests shall be
heard of him, and the gate shall be
opened for us, and that we shall always
find him ready and favorable to help and
assist us.
Now howsoever it be, let us mark that
altars in old time, and especially in the
time of the law, were always erected to
this end, that the faithful might know that
they were not worthy to pray unto God,
nor to call upon him in their own
name, but that always they must come to
him by the means of our Lord Jesus
Christ, and by the virtue of that sacrifice
which he must offer up to his father
for the reconciliation of the world.
And indeed we must not think that Abraham
and Isaac devised the altars according to their
own fantasies, for their sacrifices were never acceptable
but through faith as the apostle shows.
Now they could never have been grounded in
faith unless the word of God had gone
before to enlighten them.
Let us know then that Isaac offered not
up a sacrifice at all adventures as if
he had thought, oh this shall be found
good, but he was taught that he being
a righteous sinner, he must not presume to
call upon the name of God unless he
put his whole trust in him, who must
be sent to make satisfaction and to purge
the sins of the world.
The pagans, heathen, had indeed their altars and
sacrificed as did the holy fathers, but they
lacked the principle.
They were wholly occupied in the ceremony which
of itself was frivolous, because they looked not
up to that heavenly pattern whereof mention is
made in Leviticus.
So then we have to learn that when
our father Isaac would call upon the name
of God, he had an altar to witness
that he could not be received but in
the name and favor of our Lord Jesus
Christ.
And therefore at this day, as often as
we will pray unto God, let us learn
to wash our prayers with the blood of
our Lord Jesus Christ.
For otherwise they shall be but profaned and
defiled.
But when the blood of our Lord Jesus
Christ shall be applied therein, certainly our prayers
shall be kept pure, they shall be consecrated
in such way that God will accept of
them.
And when we shall call upon God, every
one in the secret of his own heart,
let us labor also to draw our neighbors
to that, to the intent that he may
be glorified in the midst of us with
one accord.
And as we ought to be knit together
in one faith, so also let us have
but one mouth to protest that we hold
him for our Father and Savior and that
we are holy, he is.
But now we will fall down before the
majesty of our good God in the acknowledgement
of our faults, praying that it will please
him in such sort to make us feel
them, that it may be to make us
to be displeased with ourselves for them and
to make us to lament before his judgment
seat to the intent we may be absolved
through his mercy.
For as much as we should justly be
condemned by his judgment and that it will
please him to strengthen us so as we
faint not whatsoever miseries we have to suffer
in this world.
But we may meditate in his word in
such sort that the only promise which he
has given unto us to hold us for
his children may content us and that we
may be armed therewith to the end to
submit ourselves to his will peaceably to bear
all afflictions that he shall send us.
And that we may glorify him also in
our hearts without any feigning, pretending or hypocrisy
and that we may labor also to show
the fruits of our faith before men and
that by this means he may be honored
of all both of small and great and
that he will not only show us this
grace but also to all peoples and nations
of the earth.
Let's stand together and borrow hearts in prayer.
This recording is copyright and was made with
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This Reformation audio resource was read by Mr.
Mike Grounds on September 9, 2001 and is
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