Sermon on the History of Melchizedek — John Calvin

Sermon on the History of Melchizedek · John Calvin

Three Sermons, beginning at the latter end of the 21 Chapter of Geneſis, concerning Abrahams ſacrificing of his ſonne Izhak.

By Iohn Caluin.

33 And Abraham planted a groue in Beerſheba, and called there on the name of the Lord, the euerlasting God.

34 And Abraham was a ſtranger in the Philiſtims land a long ſeaſon.

Gen. 22.

1 And after theſe things God did proue Abraham, & ſaid vntounto him, Abraham, Who aunſwered, Here am I.

2 And he ſaid, Take now thine onelyonly ſonne Izhak whom thou loueſt, and get thee vntounto the land of Moriah, and offer him there for a burnt offring vponupon one of the Mountaines, which I wil ſhewe thee.

WE ſaw yeſterday how Abraham in diſcharge of his dutie vntounto the king of Gerar, paid him tribute. Now Moſes heerevpon addeth, that ſo ſoone as he was throughlie ſetled, hee ſolemnlie called vponupon the name of God. We hauehave here then in effect to learne that Abraham willinglie ſubmitted himſelfe vntounto the chiefe Gouernour of the Countrie: not tarrying vntill ſuch time as hee was inforced to doo the dutie of a good and faithfull Subiect, but did it without beeing required therevnto: And yet for all this wee contrariwiſe ſee, that it no way letted him to ſerue God truelie. And although (as we hauehave heretofore ſaid) it was an odious matter to be of a Religion,Gen. 20. cleane contrarie to the Religion of that Nation amongſt whom hee dwelt: yet was he not ſuch a milke ſoppe,We muſt ſubiect our ſelues vntounto God & to our Prince as Abraham did. as not to make confeſſion of the ſame faith which the Lord his God had commanded him. By this we ſee that he ſo behaued himſelfe, both towards God & man, as that he may be an excellent example vntounto vsus of true humilitie, thereby to ſhewe vsus, how we ought to ſubmit our ſelues vntounto thoſe to whome we are bound: and yet ſo to, as that we alwayes giuegive vntounto God the chiefe and moſt ſoueraigne gouernement. And that although men be in great authoritie; yet are we to learne, the ſame to be farre inferior vntounto the heauenly Maieſtie, which darkeneth and blemiſheth all whatſoeuer excellencie is in man. And this is verie certaine, that if Abraham had meant to gratifie his neighbours, he would hauehave conformed himſelfe alſo vntounto their faſhions, and neuer once hauehave ſaid that he had a God by himſelfe, whome he would worſhip; forſaking the Idolatries that then were vſed, and the ſuperſtitions wherewith the lande was fully poluted. But come of it whatſoeuer might, he fully proteſted that hee would worſhip and ſerue God ſincerely and purely: wherefore he had, as wee hauehave heard, an Aultar of his own,Gen. 12.7. and 23.4. vponupon which he ſolemnly ſacrificed vntounto God, by meanes whereof he renounced all the ſinnes and corruptions of his neighbours as condemning and deſpiſing them all, as if he would hauehave ſaid, there is but one onelyonly true ſeruice that pleaſeth God, and but one onelyonly liuing God: and whatſoeuer elſe is beſide, are but meere falſe and deceitfull imaginations. And although hee before had no certaine abyding & reſting place, but wandred vp and downe too and fro; yet neuer ceaſed he to call vponupon God in eueryevery place where euer he came, ſhewing thereby that he no whit liked of the ſinnes and corruptions that then bare ſway in the world. But yet there is here one ſpeciall reaſon which afreſh mooued him to call vponupon the name of God in this place; and it is this: becauſe hee nowe receiued greater reſt, and felt more benefite and commoditie comming to him ſelfe than euer at any time heretofore. For before that time, he neuer durſt take vponupon him to plant any tree: but there he planted many, becauſe he had leaue to dwell quietly there. And as hee honoured and worſhipped an earthly Prince who was King of that countrie. Euen ſo likewiſe ſhewed he therewith, that he had not forgotten his good God; neither yet that his zeale waxed colde: and yet notwithſtanding, he held him not alwayes as his chiefe Lorde, although he ſubiected himſelfe vntounto him, and was contented to remaine vnderunder his protection. Thus here wee ſee, namely, why Moſes maketh mention, that Abraham called vponupon the name of the Lord. The lawe for the conſecrating of houſes was not as yet written, and yet he then obſerued it: to wit, he effectually ſhewed, that his houſe was the Temple of God: And ſo muſt alſo all the faithfull ſurely purpoſe to keepe their dwelling place pure and cleane without pollution.

True it is, that the ceremonie which God commaunded the Iewes to vſe, ceaſeth at this day: to wit, that they ſhould conſecrate their houſes before they occupied them. But the trueth and ende thereof whereunto God had reſpect, is left vntounto vsus: to wit, that when wee are placed and ſettled, not to vſe them like Cloſets to ſhut out the preſence of GOD, neither yet to take libertie to walke after our owne appetites and luſtes.

But ſeeing God hath vouchſafed vsus this fauour, to graunt vsus houſes to dwell in, although they ſtande in neuer ſo baſe an outcorner of a backſide: yet let vsus there honour him, and wholy dedicate them vntounto his ſeruice and worſhip.

Nowe it is not meant, that wee ſhoulde dedicate the walles and roofes vntounto him; but the whole houſho…de: to wit, wee ſhou…d be wholy his, and make our ſoules and bodies an oblation and ſacrifice, and labour alſo to make the reſt to be…ike and agreeable therin. Now, to ſay truely: an houſholder ſhoulde firſt of all begin with him ſelfe: and yet hee muſt not forget, neither to hauehave his wife alſo well inſtructed. And beſides, if God hath beſtowed children and ſeruaunts vponupon him; he is to looke, that, they be all held within the obedience of God, as here it is ſaide; that Abraham held his houſhold.

But to ſay truely: this is a thing ſeeldome vſed. For, wee ſee that eueryevery man wi…l ſerue God, as beſt …iketh himſelfe: making in the meane time (as it were) little or no account of his Maieſtie. For, if Maiſters and Miſtreſſes may ho…de their ſeruaunts to their worke which may benefite them, they thinke all is well. But if God be neuer ſo much blaſphemed and contemned , and the houſe ſo profaned, as that there is neither zeale nor yet religion in it, there are no wordes made of it, but all is well. But let them aſſure them ſelues hereof that God will not ſleightly loſe his right.

Let vsus therefore learne ſo to vſe our dwelling houſes, as that GOD may there dwell with vsus as our chiefe gouernour, and let both great and ſmall, dedicate them ſelues vntounto him, and therewithall not onelyonly offer vp vntounto him their ſoules, but their bodies alſo.

Neither let them thinke which cannot honour God, without it be to the hazarding of their liues, that they are therefore to be excuſed if they honour him not. For, that is the moſt excellent honour that wee owe or can doe vntounto him. Neither muſt wee alleage and ſaye; that wee hauehave not any ſuch warrant or libertie to hazard our liues. But ſay what we ſay will, that which is here ſpoken of Abrabam, muſt ſerue vsus for an inſtruction; becauſe we knowe him to be the paterne of all the faithfull, in as much as he is their father. And therefore ſeeing it is ſo; let vsus knowe that although wee dwell euen in the middeſt of the enimies of God and of his trueth, and were preſently to be perſecuted; yet ought wee to make a confeſsion of our Faith: for, wee muſt preferre the principall before the acceſſaries.

Thus we ſee what we hauehave to learne from this place. Now it is namely ſaide; that hee called vponupon the eternall God, the God that gouerneth all the worlde; to wit, of the God that liueth for euer.

Here Moſes maketh, as it were, a compariſon betweene the alterations and changes which ran in Abraham his mind, and between the ſtaidnes of his Faith, which was ſo conſtant and firme, as that he would not change what euer came of it. Here then we ſee how Abraham was carried too and fro. Firſt hee altered his dwelling place; yea, and was driuen like chaffe before the winde. And yet the caſe (notwithſtanding) was ſuch, that hee knewe he muſt needes ſtill continue, firme & conſtant in God; and his faith to be ſo foundly and ſtrongly laide, as that nothing ſhoulde be able to ſhake it, nor yet once a…ter his perſon. Thus we ſee how Abraham ſtill followed that courſe which God directed him in. And ſo he worſhipped the eternall God, although it ſeemed that God played with him as with a Tennis Ball, toſsing him this way and that. Now it is ſaid, that he dwelt in the Philiſtins countrey a long while together . But the wordes which Moſes vſeth, ſignifie, To dwell as a ſtranger. And this is a thing well to be noted: For although he was ſuffered peaceably to dwell there, and was no whit wronged nor violently dealt withall as before time hee had beene: yet for all that he knewe that he was not as yet poſſeſſor and owner of this land: and yet it is true, that God had giuen it him euen before he came into it, & had ratified the ſame benefite many time. For ſo it is, that it was ſaid vntounto him, Thy ſeede for foure hundredth yeares ſhall be a ſtranger in another land. And therefore Abraham muſt put this doctrine continually in practize: to wit, to be quiet & at reſt, notwithſtanding that he be there as a ſtranger by way of borowing leaue, & muſt always hauehave one foote lifted vp to be going. To be ſhort, he muſt be like a birde on a bough, as we ſay. Thus we ſee why he did homage vntounto the king of Gerar. For he forſook not the grant which God had made him: but becauſe the time was not yet come for him (to enioy it, & to take poſſeſsion therof: he was therefore contented to liue there as a ſtranger.Gen. 23.9. And we ſhall ſee alſo hereafter why he would buy a burying place for his wife: It was becauſe he was not as yet the owner of one foote of ground, & yet by faith he receiued that which was giuen him. Thus wee ſee that his hope extended it ſelf farther than this preſent life. And yet notwithſtanding wee ſee that it is not without cauſe ſaid, which is writē in the 119 Pſalme: That God is a pauillion from generation to generatiō, to all ſuch as trust in him. Fox Abraham was thruſt out vntounto winde & raine, & to all ſtormes, when as he dwelt amongſt a barbarous & verie cruell people; & yet God ouerſhadowed him: but it was becauſe he rather liked to leaue the earth, and to lift his heart vp to heauen, than to beat his head about the getting of lands & poſſeſsions. He therefore ſo paſſed ouer this world, as that he neuer ſet his minde vponupon it. And ſo God in the ende ſhewed the effect & performance of this promiſe; not but that he had ſeen ſomwhat thereof whileſt he liued. But his hope, as we hauehave already ſaid, ſtretched it ſelf a great deale farther: and ſo conſequently we may ſay with the Apoſtle, That he builded not his neaſt here in this world: neither was it the marke wher at he aymed: Hebr. 11.13.For he might hauehave returned vntounto the countrey from whence he came, euen vntounto the countrey wheras he was borne; to wit, into Chaldea: but he held himſelf there, where he had neither poſſeſsion, kinred, nor friends. Thus then we ſee that he looked higher than vntounto the world.

Now if this then was in him at thoſe daies when as the doctrine appeared nothing ſo cleare by farre, as at this day it doeth vntounto vsus. VVhat excuſe ſhall wee make, forſomuch as our Lorde Ieſus Chriſt hath once appeared, and was conuerſant here in the world, and aſcended into heauen, and hath ſet open the gate for vsus, and doth by his Goſpell inceſſantly ſolicite vsus to aſpire vpward? If wee (I ſay) be continually wrapped and ſwadled vp in theſe corruptible things? muſt not this be a moſt villainous vnthankfulneſſe?

And therefore, let vsus learne ſo to dwell in this world, as that wee may enioy and take pleaſure of the benefits which the Lorde beſtoweth here vponupon vsus: but yet in ſuch ſort, as to ſaye with Saint Paul: That our conuerſation is in Heaven; Philip. 3.20.and are alreadie citizens thereof, although it be as yet but in hope. And in deede, wee are alſo to remember what is ſaide in another place: That ſo long as wee dwell in theſe mortall bodies, 2. Cor. 5.6.wee are as it were abſent from God. VVee ſee alſo that wee hauehave not the fruition of his preſence: Becauſe that our ſpirituall life is hid. For if it were not ſo,Coloſ. 3.3. wee ſhoulde effectually enioy it, and then ſhall faith ceaſe: For (as Saint Paul ſayth) That which a man hopeth to hauehave is not ſeene. Rom. 8.24And therefore let vsus learne, that ſith GOD draweth vsus vntounto him ſelfe, not to be ſo baſe minded as to drenche our ſelues here on earth ouer head and eares, as it were, in filthie myer and dyrt: but continually goe on, knowing that this is the very beaten path and high way for vsus to aſpyre a great deale higher.

Nowe, it is verie much that is here ſpoken of Abraham. Lo here verie great and commendable vertues, as when GOD graunteth him reſt and peace, he doeth not ſecurely ſleepe therein: for although the king gaue him leaue to dwel patiently in his Tent, yet hee acknowledged himſelfe to bee but a ſtranger: and although eueryevery man became his friend, and were ready to bee at vnitie with him; yet coulde hee in no wiſe keepe company with them, but had rather hauehave beene at vtter defiance with them, than he would at any hand hauehave conformed and framed himſelfe to their ſuperſtitions and idolatries, and ſtill helde his courſe in truly worſhipping of the liuing God. In all this (as I hauehave already ſaid) hee ſhewed very excellent vertues. But Moſes addeth another ſacrifice which is farre greater, and much more exquiſite: that is, Abraham was inforced to kill his ſonne, yea euen his owne only ſonne. Nowe this was an Obedience vntounto God beyond all meaſure ſurpaſſing any mans power to performe, although in very deede we ought to be his, both in life and death: But that which is here commaunded Abraham to doo, is farre beyond all the reſt. For the matter in queſtion is not onelyonly of Abraham his full Obedience towards God, in forſaking himſelfe, and in hauing his ſonne to bee taken from him which was giuen him, and ſo to bee quite and cleane rid of him when as it ſhould pleaſe God to take him from him, and to ſuffer all this patiently. This I ſay is not the queſtion, but the matter is, that hee muſt kill him with his owne handes. Now this is ſuch an hard and ſtrange thing, as that the very hearing of it once ſpoken off, is able to aſtoniſh and kill the very heart of any man. It is not then without cauſe that Moſes from the nineteenth Chapter after he had hertofore ſpoken of the life of Abraham, ſetteth downe this Acte,Gen. 12.1. and ſaith that after theſe thinges God againe tempted him. Now it was a very great temptation when as God tooke him from his fathers houſe: for ſo the wordes import, when he ſaid▪ Get thee out of thy fathers houſe, and from all thy kinsfolkes, and from the place where thou wert borne, and I pray you where could hee finde a better place to dwell in?

This is the Countrie which I meane to bring thee vntounto, a Country forſooth which he neuer knewe: and therefore he muſt be there like a feather caſt into the wind, not knowing which way to winde himſelfe. This I ſay was a grieuous temptation to Abraham, when as he muſt needs go whither God called him, not knowing whither, and yet neuertheles this was as it were his a b c. Thus we ſee how God beginneth, when as he meneth to teach in his ſchool. And hee was no ſooner come into the lande, but that hee was eftſoones driuen out thereof as it were with famine, and his wife alſo taken from him. And the next time alſo, we ſee that hee was vexed in eueryevery place and could hauehave no reſt any where, for there was not any one within all the Country which did not ſet himſelfe againſt him, and yet he patiently endured and ſuffered all theſe thinges. And yet notwithſtanding hee did not once mu…mure againſt GOD, but indured all the troubles and afflictions that were laid vponupon him without diſcouragement: being farre vnlike vntounto thoſe that are ſo delicate and effeminate, as that if GOD deale not with them to their owne good liking they will clout it vp together, and quite and cleane forget their obedience towardes his Maieſtie. And although Abraham was this roughly hand…ed, yet conunued he the courſe hee began: But how long ſuffered he all theſe tryals? hee was not onelyonly thus dealt withall three or fower yeares together, but was ſo tumbled and toſſed as that vvhen he had paſſed tvventy thirty, and forty years in that Land, he was to beginne againe to abide vvorſe ſtormes than hee had at any time before bidden; as to bee inforced to forſake the louelove of his eldeſt ſonne, and to bee vtterly ſpoiled of him, vvhichwhich vvas to him more griefe and ſorrovv than a very kinde of death it ſelfe.

After hee had ſuſtained theſe great and moſt grieuous temptations, that GOD had promiſed to giuegive him the Land, yet vvas hee ſo baited, as if hee had not beene vvorthy once to hauehave ſet his foote in any place of the Land.

God had alſo promiſed him ſeede,Gen. 15.3. but that came not neither vntill ſuch time as hee was foure ſcore yeares olde, and his wife barren, ſo as it ſeemed vntounto them, that this promiſe was but a very mockerie. And when hee was an hundred yeares olde he had Iſaak. But Iſmael muſt be thruſt out of the dores, and bee baniſhed as heretofore we hauehave heard. If we could well ſauour and taſt theſe temptations, without doubt we ſhould be wonderfully amazed to ſee Abraham hauehave ſuch a powerfull and conſtant faith, to fight againſt ſuch aſſaults and to ouercome them. Now then, when it is ſaide, After theſe things: it is to ſhew that God meaneth to ſet before vsus in the perſon of Abraham ſuch a ſpectacle, as that whenſoeuer wee ſhall come to the fight, it ſhall not bee hurtfull vntounto vsus to followe his ſteppes, neither yet thinke it ſtrange or any newe thing to conforme and faſhion our ſelues like vntounto him who is father of the whole Church. But yet this is moſt certain that although eueryevery man woulde throughly looke vntounto the temptations which he is to ſuffer, yet ſhall he not be able to ſee the hundreth part of that which wee ſee in Abraham. And therefore this is to bee noted; that as God had bountifully beſtowed the giftes and graces of his holy ſpirite vponupon him, ſo alſo meant hee to make a through tryall of his faith: for God will not hauehave his gifts lie a ruſting and bee vnprofitable in vsus; But will deale with eueryevery man according to that meaſure of his graces which he hath vouchſafed vsus. For hee prepareth vsus to indure them, or els vve vvere neuer able to vndergoe them: nor once moue one finger to doo vvel, except the Lord doth ſo diſpoſe the ſame and giueth vsus the power to doo it. And therefore whenſoeuer he putteth vsus to the Combat, he beſtoweth the graces of his holy ſpirite vponupon vsus. Now forſomuch as Abraham had great perfection in compariſon of vsus, according as wee are men, ſee how God alſo prooued him with ſuch ſtrange ſorts of tryalls as wee are neuer able to come nere vntounto. Howbeit ſo much the leſſe excuſe hauehave wee for our idlenes, coldnes, and wantonnes, if we follow not at leaſt in ſome meaſure our father Abraham. And although the conſtancy of our faith be not equal vntounto his, yet if wee indeuour not our ſelues to follow him ſome what aloofe (as we ſay) according to our abilitie and infirmitie, without doubt we ſhall be without all excuſe. So then wee hauehave from hence to gather: That Abraham was all his life long tormented both in ſoule and bodie: and yet when it was come euē to the vpcaſt (as we ſay) God would needs prooue him without all compariſon more liuely than euer at any time before he had done, ſo that it had beene able to hauehave madehim a hundred thouſand times to hauehave diſpaired, had he not in moſt wonderfu… manner confirmed him therein by his holy ſpirit.

To vvhat ende is this matter of Abrahams recited vsus?The benefite that eueryevery one ſhuld make of theſe temptations of Abraham. It is not becauſe vve ſhould vvonder at his vertue and magnifie and commende his ſo great povver and ſtrength: But to the end to learne, not to be ouer effeminate. And that vvhen it ſhall pleaſe the Lord to exerciſe vsus in vvhat ſect ſoeuer, to bee tractable to bee led to …im, and to hauehave our affection ſo tamed as that God onelyonly bee M…iſter ouer them to rule them, …nd to couenant vvith vsus as pleaſeth himſelfe. Thus vve ſee vvhat it is that vve are here to learne from this place. And ſo vvhenſoeuer vvee hauehave indured any temp…ation, or hauehave ſuſtained any combat, & that God ſoone afrer tryeth vsus, let vsus not thinke it any vvhit ſtrange. For vve ſerue him not vvith this condition, that after hee hath roughly handled vsus for a day o… a yeare vve may by and by be diſcharged and ſo craue a paſpot: But contrarivviſe to harden vsus, becauſe God ceaſeth not continually to ſende ſuch proofes to trie our faith vvithall: But the ſ…me ſhould bee I ſay, as an habite vntounto vsus: becauſe vvee ſee that an olde beaten ſouldier can abide a great deale more paine, than a young freſh vvater ſouldier (as we ſay). For a yong Nouice knovveth not vvhat it meaneth …he vvil be vveary vvith one nights vvatch, hee is not able to abide either cold or heate, not able to avvay vvith skirmiſhing, nor to be alvvaies in vvatch and vvard: but hee that is long vſed hereunto, ſhall be far betterable to indure theſe thinges. Euen ſo muſt it fare vvith vsus, that vvhen the Lord ſhall hauehave exerciſed vsus eueryevery manner of vvay, vvee ſhall bee ſo much the more able and ready the better and longer to continue. And although it ſhoulde ſeeme to vsus that God dealt very ſeuerely vvith vsus in laying too great load vponupon vsus, yet let not vsus thinke our caſe to be ſtrange. And vvhy ſo? Becauſe vve ſee here a patterne thereof in our father Abraham vntounto vvhom vve muſt be configured. Novv as concerning this vvord tempt, vvee knovv vvhat is meant by it vvhen it is attributed vntounto God: It is not meant that he tempteth vsus to lead vsus to doo ill, for we are of of our ſelues thervnto ouermuch inclined: And as S. Iames ſaith, Euerie man is tempted of his owne concupiſcence: Iames, 1.14And therefore vve muſt not ſeeke after the cauſe of theſe faults any vvhere els but in our ſelues: vvherefore God tempteth vsus not ſo as to ſay that the ſault is in him, and that vve may impute the euil vvhichwhich vve commit vntounto him, as if he vvere Author thereof; but God tempteth thoſe that are his to ſound them. And therfore this vvord importeth, To examine, to prooue; not that hee needed to inquire vvhat is in vsus,God ſeeeth our thoughts. for vve knovv that nothing is vnknovvne to him.

The bookes are not as yet open: but yet ſo as that God knoweth and iudgeth that which he will make manifeſt at the laſt day. And therefore hee hath no neede to ſounde and try vsus,Afflictions are the gifts of God, and trials of out faith. for he doth that, that is in vsus: But this is referred to the probation of our faith. For as we hauehave alredy ſaid, God will not hauehave his gifts to be vnprofitable, but will apply them to ſome vſe, to the end he may therby be glorified: and we thereby alſo ſo much the better be confirmed, conſidering how wonderfully hee regardeth vsus: and would hauehave vsus with patience fight againſt all the aſſalts of Sathan & of the world: that wee thereby might finde by experience, that God is with vsus, and loueth vsus; Wherefore wee hauehave good cauſe the more confidently to call vponupon him, to runne vntounto him, and ſtay our ſelues vppon his goodnes, and not to doubt of his helpe euen vntounto the end.God tryeth vsus by afflictions, both for his ovvne glorie and alſo for our ſaluation. Thus we ſee then in ſumme why God tryeth vsus, to wit, that hee will hauehave the gifts which hee beſtovveth on vsus to be applyed to ſerue him: to the end all men might knovv his povver, goodnes, and vviſedome: that therby he might be glorified as he deſerueth: But it is chiefly to this end, that vve might knovv his fatherly goodnes tovvards vsus, and be ſo much the more ſtirred vp to honour him, and fully and vvholly dedicate our ſelues vntounto him: and vvithall to truſt altogether in him. Thus vve ſee how Abraham vvas tempted, and ſo are alſo all the faithfull ſeruants of God at this daie. For, if we ſhould liue at eaſe, and the ſeruing of God coſt vsus nothing, what proofe ſhould there be of our faith? Moreouer, which way ſhould the true children of God, and ſuch as ſerue him in ſimplicitie of heart, be diſcerned from hypocrits? And therfore we muſt be tryed by temptations, euen as Golde and ſiluer are tryed in the Furnaiſe. See alſo, why Saint Peter ſaith: That it is good reaſon, that our faith ſhould be tryed. 1. Pet. …1.6.Now becauſe Gold & ſiluer are precious things, therfore it is verie meete they ſhould be tryed by the fire. And yet are but theſe corruptible mettals: & ſhall our faith which is far more excellent be buried in the earth, and ſo ruſt, and God his glorie not be ſeene therein? No, no, it muſt not be ſo; and therfore it is meete that it ſhould be tryed. VVherefore, let not vsus thinke it ſtrange, that if the Lorde ſhoulde ſo deale with vsus, as to loſe the raynes to the diuell, to lead vsus to do euill: to hauehave the wicked alſo vexe and torment vsus: and beſides, to hauehave other inward temptations laide vponupon vsus. To be ſhort, if wee ſhould be exerciſed eueryevery maner of way;Note. yet let vsus know that we had need to hauehave the Lorde for his parte to ſet downe vntounto vsus that which before was hidden, and to vsus vnknowen. VVe ſee then why temptations ſhould not ſeeme bitter, but rather ſweete vntounto vsus, becauſe the Lorde our God applyeth them vntounto our ſaluation, and ſo ſerueth his turne with them, as that his name is thereby glorified, and our ſelues alſo by that meanes more and more benefited, if ſo be wee looke vntounto the iſſue. Nowe, in this temptation which is here touched, Abraham is deadly wounded, as if God would hauehave caſt him into the deepeſt bottomles pit of diſpeire that could be imagined. And yet notwithſtanding he abode by it: F… Abraham, as a weak man failed a thouſand …imes when as GOD commaunded him to kill his ſonne: How beit, this is not all: To hauehave Abraham to take his owne ſworde and kill his owne ſonne: but there was a far…e more grieuous temptation impoſed vponupon him worthie the noting, wherof wee will hereafter ſpeake more at large. But for this time it ſhall ſuffice that wee giuegive you a little taſte thereof. For, the queſtion is not, that the beſt beloued and onelyonly childe of a father muſt be put to death, and to dye a violent death before the fathers owne eyes, and with the fathers owne handes: This is not all and the chiefe matter: but the queſtion is; which way that ſaluation ſhould come that Abraham looked for by his dead ſonne Iſank, according to the Lordes promiſe. For, for men to kill their children is nothing in compariſon of this. For, there is no man that will acknowledge his childe to be his ſauiour. But although Iſaak was not Abraham his ſauiour: yet he knewe that the ſauiour of the world ſhould come of him. From whence then is it, that Abraham was to looke for his righteouſnes, welfare, and ſaluation, without it werein the perſon of Iſaak, that is to ſay, in him which ſhould proceed from him? Is Iſaak then dead? VVhy, then is all the worlde vtterly loſt and damned, and the diuell raigning and ruling eueryevery where. Beholde then God an enimie to all mankinde and to all the creatures: and there remaineth now nothing elſe, but the wrath and vengeance of God enflamed and ſet on fire to deuoure and conſume all: for this ſonne of his, Iſaak, muſt be killed by Abraham his owne hande: yea, euen by Abraham, who receiued this promiſe from God his owne mouth, as thus: I will giuegive thee a ſonne, who ſhall be ſo bleſſed, as that all men ſhall be ſaued through the grace which I ſhall bestowe vponupon him: and yet muſt this ſonne be put to death?

Here then wee ſee (as I hauehave alreadie ſaid) Hell ſtanding wide open, and the diuel ſo ruling, as that all is quite and cleane deſtroyed: For there is no more looking for the promiſes of ſaluation, ſeeing that hee that ſhould giuegive life to all creatures, is himſelfe put to death.

Now, whither then muſt wee goe? The queſtion then is not here, according to mans iudgement, to wound the heart of Abraham with afflictions and ſorrowes onelyonly? but the queſtion is to kill his verie faith, and all the hope conceiued of his owne ſaluation. It ſhould ſeem that God meant to tread vnderfoote whatſoeuer hope of his grace and goodnes he had promiſed him. To be ſhort, it ſhould ſeeme that he did but mocke Abraham: As if he ſhould hauehave ſaide: Goe thy way; thou art but a beaſt to waite and follow mee, and to take ſuch paine to obey mee. I promiſed thee a Trybe, from which the ſaluation of the whole worlde ſhould come: and I hauehave performed my promiſe in giuing thee thy ſonne Iſaak: But thou muſt by and by go and cut his throat, thereby to let thee vnderſtand, that thou art but a ſimple and fooliſh fellow, to truſt vntounto that which I hauehave promiſed thee; and to thinke to hauehave a Trybe, & ſuch a precious Trybe alſo as ſhould be more worth than all the whole world beſides: yea, than an hundreth thouſand worldes. For this is a matter which concerneth the euerlaſting ſaluation of thine owne ſoule, & of the ſoules of all men elſe: and yet thou art nowe going about to deface all this. Now (as I hauehave alreadie ſaid) it is impoſsible for vsus euer to be able ſufficiently to comprehend theſe things, and ſo to be touched ſufficiently to the quicke with them: and yet notwithſtanding wen … meditate vponupon them, becauſe they were… … written in vaine. Here then wee ſee the pr… face of this hiſtorie. Let vsus now ſet downe particular that which Moſes hath here to… ched: Take thine onelyonly ſonne, thy ſonne Iſaak, thy ſonne whome thou onelyonly louest. Thus we ſee that God contenteth not himſelfe with the pearſing of Abraham his heart; as if hee ſhould ſtabbe him in with a dagger, but ſetteth him vponupon the racke, and retcheth him vp to diuers pinnes, as though after he had ſo racked him, he meant to giuegive him alſo the ſtrappado, & after that another kinde of more grieuous torture. For when he had commanded him to kill his ſonne; was it not ynough that he ſaid vntounto him: Go thy way and ſacrifice thy ſonne? But he ſaid vntounto him: Take thy ſonne, yea thine onelyonly ſonne, thy ſonne Iſaak, him whome thou onelyonly louest: thereby to ſhew that hee had cut away all hope from Abraham.

Now, where hee ſaith, Thy ſonne whome thou onelyonly loueſt; this was not a fatherly louelove onelyonly, as naturall fathers naturally louelove their children: But Abraham loued Iſaak accordingly as he reſpected the ſaluation of his ſoule, and of the whole worlde, by which meanes they might be companions with the Angels, and inheritors of the kingdome ….

… …inally, here wee ſee what this ſpeach one… …onne, and beſt beloued ſonne meaneth. And … ſides, the worde Iſaak which is here na…d, is ſet downe as a worde of reproche. …or God named him Iſaak, and not men. Heere wee ſee that God gaue the childe the name: and what was that? Laughter, & Ioye, Nowe it ſhould ſeeme that all this was but in mockerie, as if he would hauehave ſaide: This is verie well for thee; for here is nothing but ioyfulnes. Thou greatly ioyeſt in Iſaak, and thinkeſt all this to be matter of ioye. But there will come, ere it belong, ſuch a quame ouer thy ſtomach as will pearſe thee at the verie heart: For thou thy ſelfe muſt be the hangman to this childe whome thou ſo dearely loueſt: and muſt drawe out thy knife, and lift vp thine hande to cut his throat, Muſt not Abraham (nowe thinke you) be thought to be a very hangman; and by this meanes ſtirre vp all his neighbours about him in a rage: to ſay, what a villaine is this, that is gone out to kill his owne ſonne? Beholde a mad man; a man poſſeſt with a diuell; muſt not this be a verie diueliſh furie?

Thus wee ſee him confounded, as it were, before God, and abhorred of the worlde. But yet this is not all: for hee ſaith, Take thy ſonne; and what ſhall I doe with him? Take him, I ſaie, and ſacrifice him. And wither ſhall I lead him? Carrie him vntounto ſuch a mountaine As I ſhall name vntounto thee. Nowe, muſt Abraham needes be verie ſore vexed and grieued: and beſides; muſt hee needes kill his onelyonly ſonne? Muſt hee needes alſo trauaile ſuch a long and tedious iourney without any guide he coulde not tell whether? And muſt God likewiſe holde his noſe not onelyonly to the grind-ſtone; but alſo ſo racke and torment him, as it is impoſsible for any tongue to ſpeake, or heart to imagine? Are not theſe ſuch thinges as farre ſurpaſſeth all mans reaſon, and (as it were impoſsible) to ſuffer and abide?

For, as it was before ſaide vntounto him, when he departed from the place where he was; that hee knewe not whither GOD woulde lead him: euen ſo is it here; for there is no place at this time aſsigned him, otherwiſe than thus: Thou ſhalt goe from hence into the lande of Moria. Hee muſt needes goe forſooth, from the place where hee had liued the moſte parte of his aged yeares; yea, vntill hee was verie olde, as wee hauehave alreadie heard: Goe thy waye (ſayeth hee) and when thou art there, then will I ſhewe thee where thou ſhalt ſacrifice thy ſonne.

Here then wee ſee, how many waies the Lord ſo ſounded the heart of his ſeruaunt, as that all the temptations which wee were able to pyle vp togither would neuer be like: and if wee ſhould compare them with thoſe that ſhould be laide vponupon vsus to abide, they would ſeeme nothing in reſpect of that which wee here ſee. And therfore we ſee that God wonderfully ſpareth our weaknes, in not bringing vsus thus farre. For if any of vsus ſhould be viſited with any ſicknes that ſhould laſt long, wee would ſo ſorrow and grieue, as that we would be verie angrie with God.

Againe, if any man ſhould dye, his wife would growe ſo melancholie, as that ſhee would be altogether impatient and murmuring. If God ſhould take away any of our children: yea, although wee had many, wee would be angrie with our ſelues, and weepe and mourne extremely: and therefore, what would we do if we ſhould be brought to this paſſe, as here it is ſaid, euen to kill with our owne hands our owne children, and not leaue one aliue, but diſpatch our houſe of them all? yet would not all this be any whit comparable vntounto Abraham his triall. For, the children which God beſtoweth vponupon vsus now at this day, are not the ground worke of our ſaluation: Neither ought wee to leaue the hauing of our Lord Ieſus Chriſt, although all humaine knowledge ſhould periſh and decay: VVherefore let vsus acknowledge that God ſupporteth vsus, and pittieth our weaknes when as hee bringeth not vsus vntounto ſo hard a tryall, as this which Moſes heere maketh mention of. Let this then be a good aduertiſement vntounto vsus that whē God ſhal proue vsus, that we yeeld our necks to the yoke, & ſuffer him to make tryall of vsus. And this is the moſt principall point of all our life, ſo to yeeld our ſelues as that God may diſpoſe of vsus as pleaſeth him: and not grudgingly reply and ſay, that he dealeth thus and thus hardly with vsus. This (I ſay) is the chiefeſt point of our whole life. In very deede (I muſt needes ſay) that this were a very excellent great good gift in vsus, as to bee able to walke in integrity of life amongſt our neighbours, to doo no man wrong, to liue chaſtly, and ſoberly all the daies of our life, eſchewing all drunkennes, intemperancie, blaſphemie, and ſuch like.

VVell ſyr, I muſt needes in truth ſay, that theſe are great vertues, but yet they are not alwaies found in vsus; and yet for all that, this is not the chiefeſt point. For the principalleſt point, (as I hauehave already ſaid) is this, that when we ſerue God, although many ſorrowes and griefes torment vsus, although the Diuell ſoundeth vsus alarmes, and lyeth in ambuſh for vsus, although men growe ſo peruerſe and wicked, as that one ſpurreth vsus heere; another ſtriketh vsus there, and another ſeeketh our vtter deſtruction: And on the other ſide, although wee hang our wings (as we ſay,) although wee be hungerbit, and altogether blamed & contemned, although all theſe things fall out for our ſhares and portion, yet muſt wee ſo bleſſe the name of God, as that we muſt mi…tigate and eaſe all our anguiſhes and ſuffrings, and bee ready alwaies to ſay, O Lord, thy will be done, deale with vsus as it pleaſeth thee, and although this geare ſhould fall out farre worſe than thus, yet muſt we receiue all things patiently. Now when as wee ſhall growe vntounto this patience, that (no doubt) is the moſt principall marke that wee muſt ſhoote at. And aboue all things, this hiſtorie ought a great deale the move bee reſpected and meditated of vsus, conſidering that the Lord would ſhew that vntounto vsus which wee are to comprehend from our father Abraham, to the ende wee might follow his example. And when as God, (as I hauehave already ſaide) ſhall hauehave thus framed vsus, and brought vsus to this paſſe, let vsus dedicate our ſelues and all that we hauehave vntounto his Maieſtie. For it Abraham had not had this grounde and principle, without doubt he had neuer ſtept one foote forwarde, but had rather fled away from God▪ than hauehave come neare him: howbeit hee had not this principle as from himſelfe, but becauſe it was the gift of God, hee was not therefore to vſe it and keepe it backe as it pleaſed him: But muſt make a reckoning of it to him that gaue it him, ſaying, Here am I, as after warde hee ſhewed it. For when God called him and ſaid, Abraham: Here am I Lord, (quoth hee) This anſwere ſhewed that Abraham was as it were ready at hand to receiue the commandements which God would giuegive him, euen as a diligent ſeruant ſhould doo. For if his Maiſter goeth forth, he is by and by at his heeles, to ſay, will it pleaſe you to hauehave any thing with mee? And if his Maiſter tarrieth within dores, hee will ſettle himſelfe to harken what his Maiſter wil command him; as to bid him doo this, or goe to ſuch a place. So then Abraham ſhewed that he ſerued not himſelf nor his owne affections, but ſo dedicated himſelfe vntounto God, as that whatſoeuer hee had was his alſo. Neither did hee this hypocritically, as a great many of men may ſay vntounto God with their mouthes, Here am I: and yet notwithſtanding befarre inough from him. But when Abraham ſaide, Here am I, he proteſted thereby that hee was euen before God: for afterward, he proteſted, that his feete, handes, eies, eares, all his ſenſes, and all the partes both of his bodie and ſoule were ready to ſerue God, and to put his necke vnderunder his yoke, and to goe whither ſoeuer hee would hauehave him.

Thus we ſee what wee are to retaine from our father Abraham: & ſo let vsus vnderſtand and know that without this ſcope and end we ſhall altogether erre (as I hauehave already ſaide) we may hauehave all the commendable vertues of the world, & be eſteemed of alſo like Angels, and yet all not worth a button, without wee knowe that God ſeeth vsus, and would hauehave vsus continually to bende our ſelues in all obedience vntounto him. And although hee ſhould at any time make vsus turne this way and that, and make vsus trauaile and toile to the vttermoſt; yet let not vsus at any hande giuegive ouer obaying and fearing him, but ſay: Lord, here am I, whatſoeuer come of me: and be angry with all the obſtacles which may hinder and pull vsus backe; & be at defiāce with all the difficulties, vexations, & combats that may be raiſed againſt vsus: Let vsus (I ſay) bee angry with all this geare, that wee may continually goe on our courſe, vntill ſuch time as wee be come vntounto that ſcope and marke, wherunto God calleth vsus: that is to ſay, vntill wee bee deliuered from all our miſeries and afflictions, and inioy the reſt of his heauenly kingdome.

Let vsus nowe proſtrate our ſelues before the Maieſtie of our good GOD in acknowledging our ſinnes, beſeeching him that he wil make vsus ſo to feele them as that we may be diſpleaſed with them, and more and more to bee diſpoiled of them, and ſo to bee clad with his righteouſnes, as that hee may wholly rule and raigne in vsus, ſo that by that meanes wee may declare our ſelues to bee his, as hee hath moſt dearely bought vsus: and that Ieſus Chriſt being dead, and riſen againe hath alſo bought vsus vntounto himſelfe, to make vsus partakers of his glory, and continually to conduct vsus both in life and death.

FINIS.

The Seconde Sermon of Abraham his Sacrificing of his Sonne Iſaak.

3 Then Abraham roſe vp earlie in the morning, and ſadled his Aſſe, and tooke two of his ſeruants with him and Iſaak his ſonne, and cloue wood for the burnt offring, and roſe vp and went to the place which God told him.

4 Then the third day Abraham lift vp his eies, and ſaw the place a farre off.

5 And ſaid vntounto his ſeruants, Abide you here with the Aſſe: For I and the childe will goe yonder and worſhip, and come againe vntounto you.

6 Then Abraham tooke the woode of the burnt offring, and laid it vponupon Iſaak his ſonnee, and hee tooke the fier in his hande, and the knife, and they went both together.

7 Then ſpake Iſaak vntounto Abraham his father, and ſaide, My father. And hee anſwered, Here am I, my ſonne. And he ſaid, Behold the fire and the woode, but where is the Lambe for the burnt offring?

8 Then Abraham anſwered, My ſonne, God will prouide him a Lambe, for aburnt offring: So they went both together.

WE hauehave heard that this was the chiefeſt and hardeſt conflict that euer Abraham ſuſtained in all the daies of his life, the going with his ſonne Iſaak into a mountain and there to offer him for a burnt offring: becauſe in the firſt place he was to kill him with his owne hands. Now it hath beene ſhewed vsus here before, that God would declare vntounto vsus in our father Abraham, that we muſt ſo ouercome all our naturall affections, as that his honour bee preferred aboue all the reſt. For although a husbande loueth his wife neuer ſo dearely, a father his children neuer ſo tenderly, yet all this muſt be troad vnderunder foote when the matter for the ſeruing of God commeth in queſtion: For that is the moſt precious of all other precious things. VVee hauehave alſo declared, that Abraham was not tempted onelyonly in that God commaunded him to kill his ſonne, but in that it ſeemed that all the promiſes which God before had made vntounto him were all as a man would ſay, quite and cleane fruſtrate and voide: For they all depended vponupon that which wee hauehave already heard, That the bleſſed ſeede ſhould bee raiſed in Iſaak. And therefore it ſeemed that God meant to fruſtrate his promiſe made to Abraham. Now although it might ſeem in any naturall mans reaſon, that God herein was contrary to himſelfe, & that that commandement of his was to adnihilate that which before hee had heard from Gods owne mouth, yet he conſtantly obayed

… Maieſtie, without further queſtioning.

Now it might ſtand at the firſt ſight, that that which he did, had no good found foundation of a true and liuely faith, becauſe faith hath reſpect to the promiſſes. And yet (as I hauehave already ſaide) Abraham could looke for nothing but by Iſaak his meanes: Becauſe it is ſaide, That in Chriſt Ieſus all the promiſes of God are moſt ſure,2 Cor. 120 and yea, and Amen. For our Sauiour Ieſus Chriſt muſt come of the ſtocke of Iſaak, and that was in very deede the ſeede which was promiſed him. How then coulde Abraham bee contented to hauehave his ſonne to die, and yet to hauehave the promiſes of God to ſtand in full ſtrength power and vertue? Now the Apoſtle ſaith, That by faith, Abraham offred his ſonne Iſaacke. Hebr. 11.17.So that by this wee are let to vnderſtand that Abraham (fall out as it would) reſted wholly vponupon the word and promiſe of God: and as for the contrarietie which may ſeeme to bee betweene the commaundement and the promiſe: The Apoſtle anſwereth,Heb. 11.19 Gen. 21.12 That hee beleeued that God was as able to raiſe ſeede out of the aſhes of Iſaak, as he was able to performe his former promiſes. Now this is a profitable point for vsus, if wee vnderſtand it aright: For wee are heereby admoniſhed ſo to beleeue in God, as that we looke further than vntounto the world, and whatſoeuer els wee are able to perceiue and comprehend by our naturall reaſon and vnderſtanding. For if faith ſtaid it ſelf vponupon that which we ſee, it Were nothing. And then were the power of God maruelouſely diminiſhed. Moreouer, wee are to conſider of the wordes of the Apoſtle, ſaying in this manner, Faith is the ground of things hoped for, Heb. 11.1.and the euidence of things not ſeene: Agreeing with the words of the Apoſtle in his Epiſtle to the Romains, ſaying, We hope not for the things which we ſee, Rom. 8.24.but for the things we ſee not: yea, euen for thinges that ſeeme to bee impoſſible. Sith then it is ſo that the promiſes of God doo not ſet before our eies that which is contained in them: we muſt (as I hauehave already ſaid) when we ſpeake of faith looke further than vntounto the world. And how is that? To wit, wee muſt not meaſure the infinite power of God with the meanes which are ſet before vsus, and as wee comprehend them. But when as we ſhall hauehave theſe toyes in our heads, as to thinke that this or that can neuer come to paſſe, and that there ſeeme to bee a very contradiction in the caſe, yet let vsus thus conclude, without all doubt God will performe whatſoeuer hee hath ſpoken.

But wee will ſay, howe can it poſſibly bee? Oh let not vsus iudge of it, wee muſt here bring vnderunder our owne ſenſes and wits, and doo God this honour, to ſay, that he is faithful: But wee knowe not what will bee the iſſue thereof, or elſe thinke that all is ſhut vp and cloſed.

Here then we ſee what we are to learne out of theſe words of the Apoſtle. Now if Abraham had reaſoned like naturall man, he might hauehave ſaid, that God was not contrary vntounto him ſelfe: For he told me that I ſhould hauehave ſeede by Iſaak, and that from thence, the Sauiour of the world ſhould come: and I muſt not forget this. And yet at this preſent he hath commanded me to kill Iſaak; Here is no order in this, for I will take him at his firſt worde, and that muſt ſtand.

Thus wee ſee that Abraham might after this manner hauehave excuſed himſelfe, and yet hauehave beene a Rebell vntounto God vnderunder the colour of obedience. But what doth hee? hee conſidered with himſelfe that God was almighty, and therefore able to accompliſh whatſoeuer promiſe hee had made concerning Iſaak.

You ſay wel ſyr, but what if he had died, how then? And what of that? As though God were not Lord ouer death: Heere wee ſee the right conflict of Abrahams faith, which is, death is ſet before his eies which was inough to confound him; but he extolled the power of God farre beyond all this and ſaid, yet will GOD ouercome and bee a mightie Conquerour herein.

And howe can that bee? Oh this is not a matter for any man to iudge or determine of, nor to giuegive ſcope to his opinion to meaſure the power of GOD, but hoodwinke himſelfe and ſay thus: God will ſo bring this matter to paſſe, as that I ſhall be aſtoniſhed to ſee it. But it is not for me to aske how and which way he will doo it: for I muſt keepe me within compaſſe, vntill ſuch time as God ſheweth me that, which I before knew not. And this may the more clearely appeare, by the anſwer of Abraham vntounto his ſonne, when hee ſaith, My Sonne, GOD will prouide one.

Novv then vvhen ſee hovv vvee are to honour God, that is, vvhen as vvee ſpeake of the acceptation of his promiſes, vve hold vsus to them, and reſolue to go vvhitherſoeuer he commandeth vsus: To vvite, let vsus knovv, That the iſſues of death are in his hande, as in the three ſcore and eight Pſalme it is ſaide: and although vve ſee nothing elſe but bottomles depths before vsus, making ſhevv to ſvvallovv vsus quite and cleane vp: yet let vsus goe on vvhither ſoeuer GOD calleth vsus. Novv it is namely ſaid, That Abraham ſadled his Aſſe, and laid the wood vponupon him with the reſt of the prouiſion, and went on with two of his Seruaunts and his Sonne.

Heere Moſes more eſpecially expreſſeth that, vvhichwhich hath beene heeretofore touched▪ To vvite, that God tryed the faith of Abraham to the full, in holding him in ſuſpence.

It was ſufficient, if Abraham had but cut the wood, and had gone but an arrowe ſhot onelyonly to hauehave killed his ſonne: But he muſt take a good long iourney in hand, hee could not tell whither, nor yet how faire; and withall, night alſo approcheth, which alwaies bringeth with it more ſorrowe, griefe and care: for whenſoeuer any man is full of penſiuenes and care, no doubt of it, his paine and griefe is farre more intollerable in the night than in the day: and yet muſt Abraham abide al this, and be vexed eueryevery way. VVell Syr, hee riſeth againe next morning betimes, and then beginneth his griefe afreſh. All that day hee beholdeth his ſonne, whome he muſt after a ſhort while kill: and beſides, theſe fantaſies are ſtill tumbling in his minde. VVhat? muſt I murder mine owne fleſh and bloud? and muſt I commit the moſt deteſtable act that is poſsibly to be imagined, both before God and men? VVhy? this is ſuch a monſtrous piece of woork, as is able to make the haires of all the whole world ſtand vpright? And yet (notwithſtanding) fall out as it will, Abraham muſt be driuen ſtill to do it, and continue the ſecond night vntill the third day before ſuch time as God ſhewed him the mountaine Moria, which is the place whereon Ieruſalem was afterward built.

Here then wee ſee what wee are hereby to learne: to wit, that if wee vvill ſtoutly fight againſt all temptations, vve muſt not hauehave a…ſodaine kind of heate of faith onelyonly: But ſuch a perſeuerance therein as that vve neuer giuegive ouer, although God continueth vsus ſtill in combats and fights, and deliuereth vsus not out of them at the firſt incounter. And this is a very neceſſarie point for vsus to conſider of, for you ſhall hauehave many men ſhevv great and ſingular affection in their obedience tovvardes God, and yet many times it will ſhevv it ſelfe to be but like a puffe of vvinde vvhichwhich ſoone vaniſheth avvay, as vvee hauehave ſeene too too much experience thereof. VVherefore let vsus not thinke it ſtrange if God deliuereth not vsus incontinent vvhen as vvee ſhall bee aſſailed to fight, and to hauehave our faith proued, albeit vve conquer not the firſt day: But vve muſt fight continually and not thinke that God paſſeth meaſure, but rather let vsus chooſe to follovv the example of our father Abraham in this behalfe.

Novv it is ſoone after ſaid, That he cōmanded his ſeruants to abide there, and laid the wood vppon his ſonne Iſahak which was for the ſacrifice. For the queſtion vvas not onelyonly to kill Iſahak, but to burne him alſo to aſhes: VVherefore he laid the vvood vponupon Iſahak, and commanded his ſeruants to abide there: For hee right vvell knevve that his ſeruaunts vvould neuer hauehave ſuffered him to commit ſuch an Acte, But vvould rather hauehave thought thus vvith themſelues: Did you euer ſee ſuch a doting olde man? Surely he is mad, he ſaith that God commaunded him ſo to doo: But is it poſſible that GOD vvould commaund ſuch a cruell thing to be done? And therefore they vvould neuer hauehave imagined this obedience to be any part of the ſeruice of God; but vvould rather hauehave taken it to bee the part of a ſurious and mad man.

Novv Abraham knevv this vvell inough, and this is a circumſtance vvhichwhich vvee are to note, to vvite, that ſeeing he vnderſtoode the infamie and reproch that vvould light vppon him, and that eueryevery man vvould thinke it vvas done rather like a franticke man, than a ſeruice vvhichwhich could any vvay pleaſe GOD: ſith, (I ſay) he vnderſtoode this, and yet cared not hovv ignominiouſly men vvould iudge of him in committing a fault cleane againſt nature, and ſuch an enormious and deteſtable cruelty as could not bee a greater, and yet vvould not deſiſt from the purſuing thereof: Let vsus learne after his example, that although all the vvorld ſhould find fault vvith vsus, and ſpit in our faces, and be condemned, vvhere vve ſhould be commended for our true ſeruing of God, yet let not vsus at any hande ceaſe to obay and doo whatſoeuer hee commaundeth. For, if this conſtancie be not in vsus, vvithout doubt, vvee ſerue our ovvne ambition; and ſo ſhall hauehave our revvard as our Sauiour Chriſt ſaith: That vvhen vve ſhal looke after the praiſes of men, in ſaying that all that vvee doe is vvell done, and vve vvell pleaſed to bee here ſo commended: Let vsus looke to hauehave no part in heauen, becauſe vvee hauehave had ouermuch regard vntounto the vvorld. But if vve ſhal hauehave this patience in vsus; as that although men turne vntounto the vvorſt vvhatſoeuer vve doo in the obeying of God, and yet vvee goe on that good courſe vvhichwhich we began vvithout pulling our heads out of the choller; Then ſhall vve be ſure to find our revvard in heauen. Thus vve ſee hovv vvee ſhould ſhevv our ſelues in truth, that it is God vntounto vvhom vvee goe about to approue our ſelues.

To bee ſhort, if vvee ſet not at naught all the iudgements of men, and patiently beare all the opprobries, ignomies, and blames that can poſſibly be laid vponupon vsus, it is moſt ſure that our faith doth not ſhew it ſelfe ſuch as it ought to be. VVee ſee alſo vvhy ſaint Paul exhorteth vsus by his example, to vvalke through ſhame and infamie, in ſteede of good report: and for vvell dooing, to bee euill ſpoken of: that is to ſay, vvhen as vvee ſhall hauehave had a iuſt and good meaning, and that vvee ſhall hauehave God for vvitnes that vve hauehave deſired to conforme and frame our ſelues to doo his vvil: and yet men charge vsus and lay falſe crimes vntounto vsus. Let vsus contēt our ſelues that God accepteth and approueth vsus. Novv vve had as great neede of this doctrine at this day as euer vvee had: For generally, if vvee make profeſſion of Chriſtianity: VVee muſt looke to bee eſeemed as heretiques, and dogs: and to hauehave the vvorld iudge vsus to ſeeke nothing els but innouations and troubles: and to bee very Rebels: and that vvee hauehave forſaken God: and to bee ſhort, that vvee are farre vvorſe than Apoſtataes.

Thus vve ſee hovv the Papiſts ſpeake daily of vsus. Novv if vvee be ſo effeminate, and hauehave ſuch itching eares, as vve ſee a great many that vvould faine keepe themſelues in their good reputation; vvithout doubt vve ſhall cunningly davvbe and ſmooth ouer eueryevery thing, and ſo in the end forſake God. VVherefore vvee are ſo much the rather rightly to meditate vppon this doctrine. To vvit, vvee muſt not care vvhat reputation vve hauehave vvith men, ſo that vve be approued before God. VVe may alſo come to particulars, as if any man ſhall vvalke in the ſimplicitie of his heart godly and honeſtly, yee ſhall hauehave ſome fall a ſcoffing at him, yee ſhall hauehave other ſome call him hypocrite, and another ſort vvill ſay, that he doth it for gaine.

Thus we ſee how the Diuell by theſe ſubtle practiſes goeth about to make vsus become diſſolute. VVherefore we are to learne, ſo to apply all our ſenſes vntounto God, as that although men neuer ſo vniuſtly blame vsus, yet let not vsus be mooued once to bend or yeeld, but hauehave an eie alwaies vntounto the way that is ſet before vsus. VVe ſee alſo what collection we are to make heereof, what a ſtrong faith Abraham had when he was thus qualified, for hee premeditated theſe things, as if he had been at his eaſe: For if we be any whit paſſioned, & then hauehave a purpoſe to doo good, yet ſhall our mindes many times be carryed away, and ſhal become ſo blockiſh, as that wee cannot tell at which end to beginne, nor what order to take. VVe ſee it in thoſe that are of the greateſt magnanimitie, that when they are perplexed, they wil not goe ſo directly to a matter as otherwiſe they could. Now Abraham muſt needs hauehave a troubled minde amongſt all the fantaſies which were in his head, as to thinke, ſurely my Seruants will keepe me from dooing this Act, becauſe they will thinke me to be mad: and in ſteede of binding my ſonne, they will bind me and carry mee backe in ſpite of my teeth into ſome houſe, and there keepe me like a mad and ſauáge beaſt, as if God had vtterly condemned me. Now Abraham foreſaw all theſe thinges. Hereby wee may iudge, that in the middeſt of theſe darkneſſes he was ſo enlightened by the ſpirite of God, as that he had alwaies counſell & diſcretion accordingly as he had need therof. VVe are therefore by his example let to vnderſtand, that when wee hauehave ſuch great paſsions as may aſtoniſh vsus, ſo as wee knowe not which way to turne vsus; Let vsus beſeech the Lord to direct vsus. And although our natural ſenſes be confounded: yet that the brightnes of the faith which wee hauehave may ſo ouercome, as that wee may knowe which way to hold. Now Moſes hath here before recyted, that God ſent yet a farre more ſharpe torture vntounto his ſeruant Abraham than to any of the reſt. For as he was going on the way with his ſonne Iſaak, he ſaid vntounto his father, My father: wee muſt not thinke that this ſpe…ch came from Iſaak at all a verie venture, (…s we ſay:) But God had determined ſo to racke the f…ith of Abraham, as if he would hauehave rent his heart in pieces. For, there was nothing in the world that wou…d hauehave ſo grieued Abraham as theſe kinde and louing words, My father. Now this was a ſword to wound Abraham euen to death: and yet (as I hauehave alreadie ſaid) all this came from the counſell of God▪ who meaneth here to ſet before vsus a patterne and glaſſe of this his great conſtancie; that whenſoeuer wee ſhalbe put to fight againſt all the temptations of the world, wee might vnderſtand that hardly ſhal we be able to abide the hundreth part of that he abode, & yet he ouercame it. Then Abraham ſaid vntounto him, Here am I my ſonne. And ſoone after Iſaak ſaid vntounto him, Loe, here is wood & fire, we are going to do ſacrifice; & to what purpoſe? for here is neuer a beaſt to offer in ſacrifice? Iſaak right wel knew that they went to offer a burnt offring vntounto God; but he knew not what it was that ſhould be offred, & therefore he asked. Was it poſsible for Abraham to be thus racked, & be able to beare it? Yea forſooth: for God would not abate him an inch of it, becauſe we might learn to hauehave ſo much the greater courage. Thus we ſee what we hauehave here to retaine. True it is, that Moſes recyteth this ſimply & plainly. Now, if we ſhould read theſe things without thinking why they were written: without doubt we ſhuld hauehave but a cold pul of it: neither ſhould we be greatly moued with it. But when as we ſhal hauehave throughly conſidered, in what eſtate Abraham was, and how mightily his heart was diſtreſſed, & ther vponupon ſhall come to iudge when this ſtrange temptation was put vponupon him: and into what anguiſh he might be driuen, when as his ſonne ſaid vntounto him, My father: Firſt, to ſee Abrahā marke the ſimplicitie of his ſonne; & then after, to think with him ſelfe, Alas poore boye, thou knoweſt not for what purpoſe thou art prepared.

As for example: If a poore man ſhould be led to his death, not knowing any thing therof; although he were nothing to vsus, and wee not preſent when as he ſhould be thus dealt withall, but did only thinke vponupon it, and ſaye in our ſelues: what a ſtraunge thing is this, to heare of a poore man ledd to the ſhambles as a lambe to be ſlaine, no whit doubting of any ſuch thing. Surely, the verie thinking of it would make vsus ſhed teares.

Now, behold Abraham, he ſeeth his owne ſonne, and beſides, he ſeeth him as a lambe lead by himſelfe to the ſhambles, and him ſelfe alſo to be the man that muſt cut his throat, and afterward burne him to aſhes: and to heare his ſoone which was with him ſpeake ſo ſimply, Where is the beaſt for the burnt offering? To be ſhort; wee ſee, that although God at this d…y ſhould ſend vsus all the afflictions that could be deuiſed, yet ſhoulde they be nothing in reſpect of that which Abraham here did beare. And if wee woulde alledge our infirmities, and ſaye, that our humaine paſsions would ſo carrie vsus away, as that wee ſhould neuer be able to do it. Why? Let vsus thinke that Abraham was no more made either of Iron or Steele than wee are. But fall out as it would, he was fully reſolued to giuegive the whole maſtrie & ſuperioritie vntounto God, and ſo ſubiect himſelfe, as to renounce and forſake him ſelfe. Thus wee ſee whither we muſt bend our ſelues to come, although we hauehave many lets by the way: and although wee thinke wee are not able to march one foote forwarde; yet muſt wee enforce our ſelues beyond all force. For the queſtion is not here; that wee ſhould go vntounto it as in our owne ſtrength, as though we were verie able people of our ſelues: But we muſt attend & looke to hauehave God to furniſh vsus with that which is impoſsible for vsus to doe, and farre aboue our power and abilitie. This then is it which we are here to retaine.

Moreouer, let vsus not doubt, that although there come neuer ſo manie things thwarting vsus. but that it is God that hath to do in it: and not thinke any thing to come by Fortune, when as we are vexed this way, and aſſayled that way; but let vsus thinke that God guideth and gouerneth all: and that he doth it, to the end we might learne the better to obey him, and not to hauehave our head and armes onelyonly armed, but all the whole bodie: and to be ſo furniſhed as Saint Paul alſo exhorteth vsus, as that wee may be armed to be able to fight ſtoutly: for there he biddeth vsus Take the ſword, the ſhield, and Helmet, and all the whole furniture, euen from top to toe. And beſides he biddeth vsus to put on the whole complete armour of God. And why doth he ſo? becauſe although we thinke our ſelues to be well armed in one place, yet wil the diuel by his craft & ſubtiltie, finde the meane td aſſaile in another place, and continually lye in ambuſh for vsus. Thus wee ſee then, that wee muſt learne wiſely ſo to furniſh our ſelues, as that the diuel ſhal not be able to finde any breach about vsus, neither yet finde any open place to enter into vsus; but that we ſhall be able to repulſe both on the right and on the left ſide. And the anſwer which Abraham maketh vntounto his ſonne ſheweth the ſame a great deale better when as he ſayeth, My ſonne, God will prouide a Sacrifice. In theſe words we ſee that which hath heretofore been declared; to wite, that our faith muſt looke further than vntounto this worlde. Neither can wee beleeue in God, without we giuegive place vntounto his prouidence to rule ouer all thinges whatſoeuer that wee are able to iudge of or apprehend. And in verie deede, wee ſhould verie well encline our ſelues thereunto, if wee did conſider euen of thoſe workes of God which wee ſee before our eyes. If wee doe thinke of the courſe of nature, wee ſhall ſee the clowdes paſſe to & fro, and yet wee knowe not what God will doe with them. VVee ſee how the raine falleth: we ſee alſo a whirle-winde ariſe with great and ſudden raine. VVee ſee likewiſe the heauen in ſhort time waxe darke: and where before it was faire and cleare, there is nowe nothing elſe but obſcuritie ouer all. All theſe things wee ſee, and wee ſhall hauehave Philoſophers ſet vsus downe naturall cauſes hereof, and yet without all doubt wee ſhall bee confounded of theſe things. Nowe, what if God ſhould preſently deale after a ſtraunge manner, not keeping his common and accuſtomed order? This then ſhould be our inſtruction, to be wonderfully aſtoniſhed when as wee ſpeake of the incomprehenſible power of God. And ſo wee ſhould frame our ſelues to acknowledge his prouidence, and worſhip him when as he declareth vntounto vsus that he will ſurmount all our reaſon and vnderſtanding. But what? It is great pitie that we cannot exalt God, and ſaye that he can do no more than all our ſenſes are able, at the firſt, to promiſe vsus. And this is the reaſon why there is ſo little faith in the worlde. And they alſo which are reaſonably well affected, and think them-ſelues diſpoſed to beleeue GOD; yet is their faith ſo leane and weake, as that a man ſhall not neede to hauehave any thing at all to rebate the edge thereof. Now, all the miſchiefe that commeth hereof is this, that wee are not perſuaded of the prouidence of God. VVhen Saint Paul ſpeaketh of Abraham, he ſaith, That he gaue glorie vntounto God, Rom. 4.2…becauſe he beleeued that he was almightie.

And this is a part of that whereof he ſpeaketh: That we muſt referre all things whatſoeuer which may any way trouble vsus▪ and whereof we can find no reaſon for it, vntounto the prouidence of God. And therefore wee are a great deale the more to meditate vponupon this doctrine. For whenſoeuer, and how often ſo euer there ſhall ariſe fantaſies in our heads to pull vsus backe and coole vsus, not to do that which God commaundeth vsus, let this alwaies be our ſhield and defence: God will prouide; But as how? It ſeemeth many times that that which God commaundeth vsus, bringeth therwith great inconueniences. And this is the curſed wiſedome of man that is the greateſt enimie vntounto faith, and which hath alwayes borne the mightieſt ſway. For, wee ſee that God commaundeth Kings, Princes, & Magiſtrates to looke that he be honoured, & his ſeruice purely & ſincerely maintained. Now hereupon we ſhall hauehave men conſider thus & thus with them ſelues, and ſaye, why? the world is now growne to be ſo wicked & peruerſe, as there is no dealing with it: and if we ſhould go on this courſe, all the world would rayle and crye out on vsus. And beſides; if this ſtraight dealing ſhould be vſed, it will neuer come to good. For we ſee that it is not ſo eaſie a matter to mannage and gouerne men: There will come troubles of it. And againe, if they perceiue things ſomewhat hard to be brought to paſſe; then muſt there be ſome qualification, or elſe there will be no good done in it. Thus wee ſee (I ſay) with what temptations they ſhall be ſolicited which goe about to oppoſe them ſelues vntounto any wickednes. Nowe what commeth hereof in the ende? Surely, moſt commonly, that they which ſeeme to be moſt circumſpect & wiſe, and thinke to ſee fartheſt into this geare; will ſo ſpeake and deale, as that they will prooue neither fiſh nor fleſh, as wee ſay: And ſo by this meanes, God is quite and cleane ſhut out of the dores. For, firſt this miſchief commeth of it; we obey him not ſoundly & roundly as we ſhould: And beſides, we rob him of that honour that belongeth vntounto him. For, if any man ſhall ſaye: O ſuch a matter may fall out if you ſo deale. VVhat? is God dead? Hath not he foreſeen for all the inconueniences that might come to paſſe? And if any man ſhal ſay; this geare muſt not goe on this ſort: for then ſuch a miſchiefe wil follow theron. Is not this to accuſe God of folly? & to rob him of his power? as if he could not reſtraine any man from going whither he would? and yet notwithſtanding, the iſſue therof to be both good & proſperous? Euen ſo ſtandeth it with the miniſters of the word of God: for, there are a verie fewe of them that can diſcharge their dueties. True it is, that they hauehave many vices which hinder them: but this curſed and diueliſh wiſedome raigneth in many, which will not ſticke to ſtirre vp ſundrie contentions and troubles, and thereupon be carried with euerie winde, where they may any way corrupt and falſifie the doctrine of the Goſpell, as at this day are manie ſuch. For howe are they bewitched, that will deale betweene Poperie & Chriſtianitie, but that they think thus and thus with themſelues: O, my maſters; to change and alter things after this maner, were euen to make a newe world. O, we may not thus doe: for, if wee make ſuch an alteration as you ſpeake of? It is twentie to one, that all will come to naught. Thus wee fee how wee are contented to doe all thinges by halues, and ſwimme betweene two riuers. By this wee ſee how the doctrine of the word of God is corrupted: and yet notwithſtanding (as wee hauehave alreadie ſhewed) when as there ſhall any miſchiefe begin to ariſe, things will goe continually worſe and worſe, in ſuch fort, as they ſhall not be able to help it when they would. Now we neede not to go ſo farre as to publique perſons: but to come nearer vntounto an houſholder that would ſet his houſe in good order; he ſhall hauehave theſe imaginations alwaies with him: O, if I doe that which God hath ordained mee, ſuch a thing may fall out thus and thus. Or if a man ſhal trauell for the maintenance of his life, hee will conſider thus with him ſelfe: O, if I deale thus ſimply & plainly, I ſhal be like a ſheepe in the iawes of wolues: for there are ſuch ſubtill and cunning deuiſes in the world, that the wolues wil beguile me: eueryevery man will ſeeke to circumuent and intrap mee; and if I do not the like what ſhal become of me? Now, if I make my ſelf either an Eawe or a Weather, out of doubt they will eat the verie wooll off fro my back. Thus wee ſee What eueryevery man thinketh, as if there were no prouidence of God at al. More ouer, if the matter ſhould come in queſtion for the giuing of our liues, although it be not at this day ſaid to eueryevery one of vsus, Take thy ſonne, yea thine onelyonly ſonne Iſaak, and kill him; yet God commaundeth vsus in generall to obey him, in confeſsing that he is our father and ſauiour. Our ſauiour Ieſus Chriſt would hauehave vsus to beare witneſſe of him,Mat. 10.18 euen before the moſt peruerſe and cruel tyrants of the world: For he would not hauehave vsus confeſſe him onelyonly before ſuch as deſire to hauehave his kingdome come; but euen before his verie enimies, and before the greateſt perſecutors. Thus wee ſee what confeſsion hee requireth at our handes. Nay, but good ſyr; what will be the end of it? For thus you ſhall hauehave ſome fay: what good will my death do?

And if I ſhall put my ſelfe in daunger to be ſlaine, I ſhall be quite and cleane forgotten within three dayes after, and ſo therby breed offence to a great many others: For many wil ſay; he might hauehave eſcaped this wel inough if he had liſted: for we were quiet and all was well: we were not brought in queſtion about any thing: and now (forſooth) there muſt be a needeleſſe perſecution ſet abroch, and what good ſhall any man get by thruſting himſelfe in this manner ſo forward? Now ſurely theſe are verie friuolous allegations. For I pray you tell mee, had not God ſome meaning when as he both would and alſo commaunded vsus to giuegive our ſelues in ſacrifice vntounto his maieſtie for the confeſsion of our faith; and make no reckning of our liues in regarde of honouring of his moſt holye name? Did not hee right well knowe what would come of it? And ſhall wee thinke our ſelues wiſer & circumſpecter than he? VVherefore it is not without cauſe (as I hauehave alreadie ſaid) for vsus to retaine this doctrine amongeſt the reſt, where it is ſaide, My ſonne, God will prouide a Sacrifice: For this is as much, as if the holie Ghoſt ſhould exhort vsus, not to be ouerwiſe (as wee ſaye) in our owne conceites, and to be ouer-prouident to diſpute and ſaye; which way, I pray you, is it poſsible that this matter ſhould this come to paſſe? But let vsus be contented, that ſith God hath ſpoken the worde, that he knoweth well inough howe to compaſſe it. And then let it goe as it will: for this is moſt ſure; that all ſhall go well, ſo long as he is our guide. And in the meane while, our wiſedome and reaſon muſt herein giuegive place; and wee muſt be wilfully blinde: to wite, wee muſt not be ſo ſharpe ſighted as theſe iolly wiſe worlings are, which will knowe all and iudge all; euen to the controlling of whatſoeuer God ſhall doe. Neither let vsus take from him that which is his: But let it ſuffice vsus, that wee diſcharge our ſelues of our dueties.

Thus wee ſee that wee can hauehave no faith except we ſet foorth the prouidence of God: and the meane to aduaunce and ſet it foorth, is, to put ouer vntounto him all whatſoeuer that breedeth nothing elſe but doubtes, and ſnareth vsus in manie perplexities. And to bee ſhort, that wee may ſaie: I beſeech thee O Lord, to guide mee whither it ſhall pleaſe thee: For, as for mee, I am but a poore blinde wretch, neither is it fit for mee to looke into this; for that will be, as it were, a bottomleſſe depth, to caſt my ſelfe downe headlong into, when as I ſhall take in hand to direct my ſelfe, and to be mine own guide. Here we ſee what the true wiſedome is, which all the children of God ought to hauehave: that is, not to be ouer-wiſe, but to be contented with their meaſure: and when they ſee the way that is pointed out for them, to walke therein: and if they cannot come to the ende thereof at the firſt; yet let them not ceaſe to go on. And although they ſee, as it were, mountaines to ſtay them, and the Sea to ſwallow them vp in: yet yet let them ouercome all this, and know that it was not written in vaine by the Pſalmiſt, where it is ſaide, That God hath commaunded his Angels to guide and direct vsus, when as wee ſhall walke in our wayes: Pſal. 91.11.12.that is to ſay; that we decline not from that which he hath taught vsus. But let vsus know that he will alwaies finde out iſſues for thoſe things that ſhall grieue & trouble vsus, when as in our iudgement we ſhal ſee nothing elſe but confuſion and ſhame of face. Moreouer, here might, notwithſtanding be found ſome infirmitie in Abraham amidſt all his ſo excellent vertues, becauſe it ſeemeth that he diſſembled in ſaying, That he and his ſonne would come backe againe after they had worſhipped and ſacrificed in the Mountaine: For he did aſſure him ſelfe that his ſonne Iſaak muſt be ſlaine. Now it is not lawfull for vsus in any wiſe to lye: And therefore it ſeemeth that Abraham in this point did amiſſe. Wherfore ſome men doe iudge that he ſpake it by the ſpirite of Propheſie. But if it ſhould be ſo, then his faith was nothing; becauſe he muſt needs then be ignorant of that which ſhould come to paſſe. For if God had reuealed vntounto him that his ſonne ſhould eſcape; then could there be neither zeale ne yet conſtancie in him. But when as he imagined that there was no way with him, but to kill his ſonne; this ſhewed a teſtimonie of his obedience.

VVhy then ſayd hee, That he and his ſonne would come backe againe? Let vsus not thinke this to be any ſtrange manner of ſpeach: for when any of vsus all is ſurpriſed and ouertaken with any vehement and grieuous paſsions, many vaine and fooliſh ſpeaches may ſo paſſe our lippes, as that wee may ſpeake wee cannot tell what. And therefore Abraham might ſpeake like a man, as it were beſide him ſelfe: and yet not ſo, as if he knewe not what he had to doe? for, if he had obſtinatly done it, then had he not pleaſed God. But Abraham no doubt of it, had ſuch a ſtayed affection to do that which God commaunded him, as that he was (as a man would ſay) rauiſhed therewith. And this we ſee to be in all thoſe whom God hath ſtrengthned: As when a man goeth to execution, he maketh no reckning of it: neither wou…d he hauehave any man to diuert him from it: For he had thus made his account; I muſt nowe preſent my ſelfe before God, and therefore I muſt forget whatſoeuer elſe ſhall come in my minde.

Thus then it fell out with our father Abraham, as that he did not diſtinctly thinke of eueryevery thing that he was to aunſwere vntounto as concerning the ſacrifice: but ſaid onelyonly, wee will go and ſacrifice vntounto God, and when we hauehave made our oblation, we will come backe againe. And thus much as concerning this point.

Nowe it is ſaide; That Abraham and his ſonne went farther togither. It is not without cauſe that Moſes ſetteth downe theſe wordes twiſe, They went together: and after, They went on farther together. VVhen it is ſaid, That they went together, it is to let vsus vnderſtand, in what a wonderfull paſsion Abraham was, when as he ſawe himſelf alone with his ſonne: For companie manie times withdraweth vsus from being ſo troubled and grieued as otherwiſe we ſhould be. For, when wee are alone by our ſelues, wee are then more penſiue and melancholie. Now Abraham ſaw himſelfe to go with his ſonne, & to conduct him: and alſo after he had ſo aunſwered him, yet to goe on with his ſonne: this doeth a great deale the more amplifie the ſtrength he had; ſo that nothing could ſo withdrawe him, as that he did not continually purſue his purpoſe, becauſe God guided him. VVherfore we ſee that he was ſtrengthened from aboue. For it was impoſsible for him, as he was a man, to be able to ouercome theſe ſharpe temptations. And therefore God ſtrengthened him with a mighty and an outſtretched arme. But that which is here ſet downe of him is written for our inſtruction, to the end wee might know, that although Abraham was euen as weake a man as wee are, yet hee ſtill ſtroue and ouercame whatſoeuer was contrary vntounto his faith, and that through the onelyonly aſſiſtance of God. And although at this day we know our own weaknes, yet let vsus not as a great many doo, flatter and deceiue our ſelues therein: But it is the thing that ſhould the rather ſtirre vsus vp and pricke vsus forward to call vponupon God, and looke for that at his hands, which is wanting in vsus, and ſo perſeuer and continue, as that although the Diuell ſhall deuiſe eueryevery manner of way to make vsus grow diſſolute and goe backward, yet let vsus continually goe on ſtill more and more a direct courſe. For, that which is heere ſaide of Three daies iourney, is to ſhew vntounto vsus that we muſt continue ſo long as it pleaſeth God. True it is, that we may for a while indure temptations; yea, perhaps a whole yeare; yea, tenne, peraduenture all the daies of our liues, and all this muſt be abidden. But here we are to note that Abraham was after another manner of ſort tempted, euen all his life long: For, after he had recouered his ſonne Iſaak, yet was hee not at reſt and quiet, but we ſee what terrible conflicts he had in one only kind of temptatiō. And therefore let vsus be ſtirred vp continually to pray to God from day to day, & neuer ceaſe.

Moreouer vvee are to note a thin vvhichwhich is moſt manifeſtly ſeene, to wite, the obedience of Iſaak: For it muſt needes be that hee vvoulde in very truth vvillingly and of his ovvne accord be ſacrificed, or at the leaſt had ſuch a louelove to his father, as that hee vvoulde frame himſelfe to his vvill to be made a burnt offring vntounto God. Heere vvee ſee vvhy it is namely ſaid, That they went together, and that Iſaak carried the wood. VVherefore let vsus learne ſo to ſubmit our ſelues vntounto the vvill of God, as that although wee muſt violently ſuppreſſe our paſſions and bring our ſelues vnderunder (as vvee hauehave already ſaide) yet let vsus freely and of our own accord veeld our ſelues vntounto him; For, all the faithfull muſt thus ſtriue and fight: to vvite, that although they ſuffer neuer ſo much ſorrow and griefe, and although God ſo liuely exerciſeth them as they be touched vvith ſome doubts and remorſe of conſcience, and be ſometimes as it vvere tired vvith their peruerſe and vvicked dealing with God: yet muſt they in the end conclude thus, euen to ſubmit and ſubiect themſelues vntounto his vvill, and not ſuffer their contrary affections ſo to hinder them from ſubmitting themſelues vntounto him, but that they vvillingly and of their ovvne accord ſubmit themſelues vntounto him both in life and death. An example hereof wee hauehave in our Sauiour Ieſus Chriſt, ſpeaking vntounto Peter in this ſort:Iohn, 21.18 When thou ſhalt be old (ſaith he) another ſhall carrie thee whither thou wouldeſt not. Now it is certain that S. Peter ſuffred for the Goſpel, hee went not to it as inforced & grudgingly, but willingly & voluntarily offred himſelf a ſacrifice vntounto God. And yet our Sauior Ieſus Chriſt ſaith, that he ſhould be carried whither he would not. Thus vve ſee that there muſt be a double will in the faithful: & yet ſuch as are not incōpatible neither. For, of our owne nature we are continually moued, ſtubbornely to withſtande God. And th… is a wicked will. VVherefore it muſt be tamed & kept vnderunder, & there muſt be another within vsus that muſt correct that, & muſt chooſe rather to die & do Gods will, than to liue & withall caſt off his yoke. This then we are to retaine from theſe words, That Iſaak & his father went together, & that they went on further together.

Let vsus now fall downe before the Maieſtie of our good God in acknowledging our ſins, and beſeech him ſo to touch vsus, as that we may hate them, be rid of them, & forſake thē. And yet ſo to ſupport vsus in our weaknes, as that he will not but hauehave our ſeruice to pleaſe him although it be vnperfect, & that there are many things in vsus which hee may find fault withall.

And moreouer let vsus learne ſo to bee led by him, as that we open not our eies wider than is lawfull for vsus: But aſſure our ſelues that hee will alwaies grant a good iſſue vntounto our waies, ſo that we looke no further but to goe whither ſoeuer hee ſhall commaund vsus, and ſtill aime at that marke which he hath ſet before vsus.

That it would pleaſe him not onelyonly, &c.

FINIS.

End of the text · John Calvin, Sermon on the History of Melchizedek (1592)

Sermon on the History of Melchizedek, Sermons

p. 219Three Sermons, beginning at the latter end of the 21 Chapter of Geneſis, concerning Abrahams ſacrificing of his ſonne Izhak.

p. 250The Seconde Sermon of Abraham his Sacrificing of his Sonne Iſaak.

Three Sermons, beginning at the latter end of the 21 Chapter of Geneſis, concerning Abrahams ſacrificing of his ſonne Izhak.

The Seconde Sermon of Abraham his Sacrificing of his Sonne Iſaak.