Thirteen Sermons on Free Election in Jacob and Reprobation in Esau, Sermon 7
❧ The ſeuenth Sermon of Iacob and Eſau, Geneſis 26.
6 Iſaack therefore dwelt in Gerar:
7 And when the men of that place aſked him concerning his wife, he ſaid it is my ſiſter, for he feared to ſay, it is my wife: For (ſaid he) I muſt take heede leſt the men of this place kill me for Rebecca, becauſe ſhe was faire.
8 Now it came to paſſe when he had remained there many dayes, that Abimilech the king of the Philiſtines looked out at a windowe, and as hee looked, Beholde Iſaack played with Rebecca his wife.
9 Wherefore Abimelech called Iſaack and ſayd, ſurely beholde ſhe is thy wife: howe then ſaydeſt thou ſhee is my ſiſter? To whom Iſaack ſaide, becauſe I ſaid, I muſt take hede leſt I dye for her.
10 Then ſaid Abimelech, what is this that thou haſt done vntounto vsus? It was not farre off that one of this people had not lien by her, ſo thou haddeſt brought ſinne vponupon vsus.
WEE hauehave ſeene the temptation which happened to Iſaack, when hee was ſo preſſed with famine, that it inforced him too forſake the place of his habitation: For this ſhould at the leaſt hauehave byn, that God ſhould hauehave nouriſhed & fed him in that countrie which hee had aſſigned vntounto him for an inheritance: But if hee would not accompliſh his promiſe vntounto him, ſhould he not hauehave giuen him ſome little taſte thereof? But nowe when famine driueth him away, this is, as if God had forſaken him there, and as though hee had had no more care of him. Iſaack therefore had heere a greate combate to endure, ſeeing hee was as it were deſtitute of Gods fauour, which is common to all: For if hee nouriſh the contemners of his maieſtie, & the wickedeſt of the world, making his ſunne to ſhine vponupon thē, & cauſing the earth to bring foorth fruite for their nouriſhment: what ſhould hee doe for them whom he hath taken into his cuſtodie, & adopted for his childrē? But yet ſee a greater temptation, ſeeing Iſaack was forbid to go into Egypt, & that God had ſhewed him a certain place of reſt, & would that he ſhould dwel there, vntil he might returne, & that the dearth were paſſed. Whē God then had led him thither as if he ſhould ſay, behold a corner to reſt in, which I do aſſigne thee: & there farther, that he feareth leſt he ſhuld be killed for his wiues ſake: & after that he was taken & reproued: mark further theſe tokēs of the wrath of god vponupon him, in ſuch ſort that he could not be but in an horrible perplexitie. Nowe it is very true, that hee was wounderful weake, as wee ſhall ſee heerafter: but howſoeuer it was, the iſſue ſheweth, that God was not forgetfull of him. And this is ſufficient. For he will for a time keepe himſelfe ſecrete, in ſuch ſorte that the poore faithfull ones ſhalbe as it were loſt: but this is inough, that after that he hath humbled them, after that hee hath diſcouered their infirmities, that he ſheweth himſelf altogither to make them feele as it were by effecte, that all this while that it ſeemed to thē that they were quite abandoned from him, he yet in pitie looked vponupon them. Marke then howe it came to paſſe with Iſaack.
Nowe in the firſt place it is ſaide that in ſteade of confeſſing that Rebecca was his wife, hee ſaide ſhe was his ſiſter. We ſawe the like in Abraham: But this is maruelous, that Iſaack had not learned this leſſon, by the experience that was giuen to his father and mother: for they were bothe chaſtiſed for their ouer great feare. And Iſaack coulde not bee ignoraunt of it. There is no doubte but his father had ſuch care (as we hauehave ſeene) to teach his familie, but that he had inſtructed his ſonne heerein: Take heed to thy ſelf: For I hauehave beene toſſed too and fro all my life long, the like may happen vntounto thee: For God hath yet ſet me foure hundred yeeres before we enter into the poſſeſſion of that Countrie: it muſt needes bee that thou goe from one ſide to another. But I diſtruſted the protection of my God, and I hauehave receiued my paiment for it: yea I was chaſtiſed for it by a prophane king, that had no feare of God: a poore blinde wretch reproued me of my fault, and God made both me and thy mother aſhamed thereof, when we were ſo corrected there. Therfore fortifie thy ſelfe. There is no doubt, but that Iſaack had receiued ſuch inſtruction: but when he came to receiue the blowes, he had loſt all, & was deuoid both of reaſon and councel, and there is no doubt, but he had ſome diſtruſt in him. For faith wil alwayes miniſter vntounto vsus an inuincible conſtancie, to attempt nothing, but that which God alloweth.
Marke wherein we may knowe whether wee be well grounded in God, and ſtayed vppon his promiſes: that is, when wee ſhal bee in any trouble, in any perplexitie, and in any daunger, if we walke on alwaies in the path which GOD hath commaunded vsus, and doe not decline therefrom, then he will guide vsus in all our wayes. If then we hauehave this courage, onelyonly to repoſe our ſelues vppon God, and to hope that he will helpe vsus: then ſee an vndoubted tryall and proofe of our faith. But if we decline either on the oneſide or on the other, it is very certain that our infidelity bewraieth it ſelf, and that we ſhew (not hauing any victory againſt temptations) that we are not ſufficiently ſtayed, and that we hauehave (as a man would ſay) our ſtragling thoughts. For wee ſee that Iſaack fel to a very vnlawful thing, when to ſaue his life, he cloked the trueth as we hauehave ſeene.
This therefore is a token, that hee had no perfect faith: but that hee had ſome miſtruſt mingled with it. But in this he is not to be excuſed: and yet neuertheleſſe he was a mirrour of all holyneſſe. So then we hauehave al, good occaſion to hang down our eyes, and to knowe that when wee imagine that we hauehave well profited in Gods Schoole, yet we ſhall be farre off from our marke. And indeed it ſhalbe a very eaſy matter vntounto vsus, when we are farre of from all combates, to be the valiaunteſt in the worlde: but when they ſhal approch to buckle with vsus, then he holde vsus al affrayde. Thus then let vsus knowe, that there is not one that hath not neede to pray dayly, that God wil encreaſe his faith, correcting the remnaunt of his vnbeliefe. Marke this for one leſſon. Now heervpon we hauehave one good aduertiſement: and that is, that when any danger befalleth vsus, or that we feare to fall into any euill: that this is as it were a cloude to dazel our eyes, in ſuch ſort that we knowe not what wil become of vsus, we hauehave no certaine counſaile, & the wiſeſt are ouertaken therin: Let vsus not preſume to be ſubtile & ſharpe & to hauehave ſuch promptitude, to eſteeme that we ſhall alwayes be ſtrong and mightie, that we ſhall hauehave light harts, and ſhall find remedies in our brain when any trouble ſhall come vppon vsus, let vsus keepe our ſelues from ſuch arrogancie: but let vsus rather acknowledge that God hath in himſelfe the ſpirit of wiſedome and of counſaile, and let vsus run vntounto him. And when we ſhall bee as it were oppreſſed and that we can not at the firſt reſolue our ſelues, let vsus not bee as thoſe that alwaies forge and coyne new diſcourſes: but let vsus goe vntounto God, and pray him to ſhine vntounto vsus in the midſt of darkenes: yea and ſpecially let vsus waite that we be not altogither preſſed downe: but let vsus acknowledge the ignorance that is in vsus. And foraſmuch, as wee hauehave not by a greate deale ſo muche ſtayednes as were requiſite, let vsus both morning & euening pray vntounto God that he will guide vsus, and ſhewe vsus what we hauehave to doe. Marke then that which we hauehave to learne by the exāple of Iſaack. But heere a queſtion might be aſked, whether hee committed ſo great a fault, ſeeing he lyed not: For we hauehave ſeene before, that Rebecca was his Couſine. Hee might then ſay ſhee is my ſiſter: For the worde in that language importeth aſmuch as of my blood or kindred. There is no queſtion heere neither of the firſt nor ſecōd degree. So Iſaack lyed not in ſaying that Rebecca was his ſiſter. And yet notwithſtāding al this, he faulted, yea indeed: For God is no Sophiſter, & doth not ſtay vponupon a word as we hauehave declared before: but hee regardeth the intent.
When therefore wee ſhall hauehave well painted our wordes, and that there ſhall bee ſome goodly coulour and faire ſhewe to acquite vsus before men, all this is nothing: For GOD ſoundeth the heart. And though men can finde nothing too ſay againſte our excuſes, yet this prooueth not that GOD is content therewith. And this which is heere, is a very good & profitable admonition. For how doe men commonly ieſt with God? It is true, that wee wil confeſſe that it belongeth to him to ſearch into our ſecret thoughtes, and that nothing is hidden from him: but yet ſo it is, that we deale with him after the manner of men: and which is worſſe, wee will altogither go beyonde him, & we will bleare his eyes: and we wil ieſte more boldely with him than with men. For although wee hauehave many ſtarting holes, which might diſcharge vsus of blame, yet ſo much there is that we hauehave ſome remorſe, knowing other men will not iudge ſo thereof, this man is no beaſt, he may knowe my craft. When therfore wee hauehave thus diſguiſed our wordes, yet we ſhalbe alwayes in doubt, whether men bee ſatiſfyed or not. But when the matter is of God, wee doe nothing but wrythe our mouth, or rather mowe and ſnuffe at God: For we are as brute beaſtes, yea and worſe too in this poynt. But ſo much the more ought we to learne this doctrine: that is to ſay, that God careth not for all our goodly coulers: for they are nothing elſe but breeches of leaues, and this excuſed not our father Adam, that he came not out too make his account. What muſt we then doe? We muſt ſo acknowledg our faults in ſimplicitie, that we be firſt our own iudges: & when we ſhall once hauehave found out, that there was ſome crooked and indirect dealing, we muſt acknowledge that▪ it diſpleaſed God. For mark Iſaacks intention, it was to hide his mariage. It is true that the wordes which he vſeth are not ſuch as for which hee ſhoulde be called a lyer: but yet for all that there was ſome leazing in him. And whye ſo? Becauſe hee woulde not confeſſe his mariage: but woulde that it ſhould be vnknowen, and that men ſhould not thinke that Rebecca was his wife. Marke then in ſumme the thing we hauehave to learne: That is, that whatſoeuer wordes we hauehave in our mouth, nothing can iuſtifie vsus, vnleſſe that our affection be pure and right, and that wee goe not in any bypathes, to ſtray heere and there. And when Saint Paule condemneth lying: hee addeth that eueryevery one ſpeake in trueth to his neighbours. When we ſhall hauehave proceeded thus farre heerein, ſee how wee ſhalbe holden and reputed true before God. But if there be any ſleights or craftes, and that we indeuour to ſpeake ſo, that it cannot be vnderſtoode what wee ſay, and that it be ſo wreſted and turned, as if our tongue were double, in this wee are already condemned for lyers. This then in ſūme is that which we hauehave to learne vponupon this point. Nowe when it is ſaid, That Iſaack feared leſt he ſhould hauehave beene killed for his wiues ſake:
There is no doubt, but that hee might thereby alſo hauehave taken occaſion, ſeeing (as Abraham his father alledged) that there was no feare of God in the countrie: not for that there was ſo outragious Impietie, that neither good nor euil was knowen there. For wee ſee howe the King of the Countrie ſpake: but foraſmuch as the true religion ruled not there, and becauſe there was nothing but Idolatrie, it ſeemed rather to Iſaack that all was confuſed. For in deede we ſhall neuer hauehave a ſure rule, to walke in equitie and right, vnleſſe we hauehave the maieſtie of God preſent, and that wee be holden in with that, as it were a bridle. Nowe when we knowe not what God is, and that we hauehave nothing but confuſe ſpeculatiōs, albeit that we hauehave ſome honeſtie, and though we hauehave the diſcerning of good and euill, and that wee are not giuen to hurt, nor to commit wrong and violence, yet ſo it is that there is no ſtayedneſſe in vsus. For (as I hauehave ſaid) we cannot builde vponupon any other foūdation, to hauehave a firme & ſtable building, but vponupon the fear of God going before. Iſaack therefore might hauehave ſome occaſion to feare & to preuent daunger: but in the meane while he ought to hauehave knowen, of what force God his ſauegarde was, euen ſuch as it had byn before by experience declared vntounto him: For if he had byn wel aduiſed, he woulde not but hauehave vnderſtood that God had his arme ſtretched out, for to hauehave ſuccourd him, & that inviſible maner: For he had ſaid vntounto him: Feare not, for I am with thee: I am thy very large rewarde. It is true that this was not ſpoken expreſſely to him: but that which was ſpoken to his father, was aſwel ſpokē him. For he was the heire of that promiſe.
Seeing then he wayted not vponupon God, heerein hee is reprooued of infidelitie. It is true that Faith letteth not but that wee may apprehende thoſe daungers, wherwith we are beſette rounde about: For Faith ſerueth not too make vsus inſenſible. And this ſhould be no vertue, to vsus to call vponupon God: vnleſſe we were prouoked, ſeeing that we cannot eſcape daunger without his ayde: but there is a great difference, whether our feare bee ſuch as maketh vsus to goe out of the right path: or rather bee as a ſpurre vntoo vsus too prouoke vsus too goe vntounto God. If Iſaack had thought thus with himſelfe, It behoueth that I returne mee to my God: For I hauehave no other refuge, but to hauehave recourſe too his helpe: hee hath promiſed it mee, yea and I hauehave had already experience thereof in my neede. It muſt therefore needes bee that his trueth doe yet declare and ſhew it ſelfe towards me. If Iſaack had beene come thus farre, it is certaine, that his faith had beene ſo much the better tryed: and his feare had ſhewed, as if hee had beene ſtrengthened in God beeing weake in himſelf: but when he is ouercome with feare, and farther taketh ſuch counſaile as God condemneth: therein he frameth not himſelfe to the dutie of a faithful man. When Iſaack went thus, heerin he ſheweth he feareth, in aſmuch as hee was not ſufficiently giuen to the word of God, and that his faith was not well reſolued: but in that he wauereth & varyeth, heereby hee ſheweth that hee did not ſtedfaſtly truſt in God as he ſhould.
But now we ſee Iſaacks fault, wee muſt ſo much the rather be warned (as we hauehave already ſaid) that in all the obiects which we ſhall hauehave to make vsus affraide, that wee alwaies do God this honor, that there is ſufficient in him too remedy it, that if we call vppon him, and after that wee vſe the meanes that he hath left vntounto vsus, and which hee alloweth, without going beyonde our boundes either to the right hand or to the left. Iſaack therefore did no wrong at all to them of that countrye, but to God, which is much more. And moreouer, he is not wholly to be excuſed, ſeeing he cōceiued ſuch a iudgemēt of his owne head: For although there were no feare of God in that place, nor true Religion in that countrie, yet ſo it is that true charitie is not ſuſpitious. None had yet done him any ſcath or iniurie, ought he then at the firſte daſhe to hauehave condemned them? For this cauſe God ſuffered this euill to come vponupon him: and yet ſheweth him ſingular merciemercy: For his wife might hauehave byn rauiſhed, as alſo might hauehave come to paſſe to his father.
Beholde a king which is of the countrie of Gerar, & yet God bridleth him frō doing any hurt to Iſaac, yea knowing wel that he had no ſuch vertue in him ſelf, as was in his father Abrahā, like as we hauehave ſhewed already: & mark alſo wherfore God preuenteth him, when he had determined to goe into Egypte hee withdraweth him: as it were by force, & forbideth him to go out of the lād which he had promiſed him. Wee hauehave ſhewed already that God according to the meaſure hee hath giuen vsus, doth alſo proue vsus. He worketh therefore in all men, as in ſundry ſhoppes and by inſtrumentes which are not of the ſame power. And ſo, marke Iſaack who was ſpared for once: but alſo wee ſee how pitiful & kinde the Lord was vntounto him, whē hee looſed not the bridle to Kinge Abimilech to do that vntounto him which wadone vntounto Abraham his father. For if we demaund, why it fell out at one time, & not at an other. It is certain that God gouerned this by his wonderful counſail: For after he once loſeth the raines vntounto men, it is certain that they paſſe their boundes. And it is ſaid expreſly that he holdeth the hands of Kings in his hand, and that he turneth them hither and thither as he thinketh good. So then it behoueth vsus to conclude, that the heart of the kinge of Gerar was holden that it deſired not Rebecca: otherwiſe he had beene ſubiect to that concupiſcence, that poore Iſaack ſhuld hauehave byn therby tormented euen vntounto the vttermoſt & had byn ſwallowed vp with terible diſtreſſes: but (as we hauehave ſaide) God who is faithfull ſpareth his owne, or tryeth them more to the quick, according to the power that he knoweth to be in them.
Moreouer when we ſhalbe ſo fearefull and ſo weake, that with much a doe, we ſhall bee ſcarſe able (as a man woulde ſaye) to beare one filip: yet let vsus truſt that God wil giuegive vsus ſtrength, when it ſhal pleaſe him to draw vsus out to a more hard trial: but notwithſtanding this ought not to make vsus careleſſe. If I feele my ſelfe feeble, and that I ſay, ô, God wil ſpare me, for, he knoweth that I can beare nothing: it is certaine, that I ſhalbe puniſhed for my vnthankfulneſſe. And why ſo? So farre foorth as we are weake wee muſt run vntounto him, who hath all power to ſupply our wantes. And therefore let vsus learne when it is ſaid that God wil helpe vsus, and that hee will giuegive vsus ſtrength to endure all the combates, which ſhall bee directed againſt vsus, this is to the end we ſhould learne to exerciſe our ſelues in prayer day by day. And therfore let vsus not be ſluggiſhe, becauſe it is ſaide that God ſtrēgtheneth his, al after as it ſhall pleaſe him to draw them into tryal: but let this ſerue to make vsus alwayes to looke more neerely vntounto our ſelues: and after we knowe our miſeryes, that wee ſhould ſeeke for remedie, and pray him that it woulde pleaſe him neuer to ſuffer vsus to fall in any ſorte whatſoeuer, but that hee will ſupporte vsus, or elſe when he will that we ſhall fight more couragiouſly, that he will giuegive vsus wherewithal that we may be armed from aboue, as he knoweth beſt alwaies howe to giuegive victory to thoſe that truſte in him, and who fight not but vnderunder his banner. Marke then cōcerning the diuerſitie we reade betwixt Abraham and Iſaack. Now it is ſaid: That the King ſawe Iſaack ſporting himſelfe with Rebecca his wife, and that afterwardes he called him, and ſayd vntounto him: For a trueth that is thy wife.
By this we may ſee that there was a great deale more integritie at that time, thā there is at this day, and that whordomes and diſſolute liues were not ſo common. For ſome men at the firſt daſh would hauehave ſet vp a ſiniſter iudgement againſt Iſaack. It muſt needes be therefore, that men had more honeſtie, then is to bee ſeene in our time. And ſeeing there is no doubt, that Iſaack getting this reputation amongſt al, that he was no villain nor whoremonger, that vnderunder couler of ſaying ſhe was his ſiſter caried a whore after him. There is no doubte (I ſay) but when both hee and his manner of life was knowen, but that eueryevery one was perſwaded, that he was an holy man, and fearing God, and that he was not giuen to any ſuch vices and enormities.
And this is a poynte which wee oughte well to marke: For there is no man that woulde not bee counted an honeſte man: and ſo ſoone as men doe conceiue any euill of vsus: wee think that they doe vsus greate wrong: and yet in the meane while we regarde not to vſe the meane, that ſhould not cauſe vsus to be ill thought of, and how to auoid that men ſhoulde not charge vsus with blames and faultes. The meane were ſo to beare and order our ſelues, that all might hauehave their mouthes ſtopped: that firſte of all the feare of God beare rule in vsus, & next that wee hauehave our conuerſation with men, in louelove & in vprightneſſe, euen as God hath commanded vsus the ſame. If we hauehave this, it is certaine that we ſhall ſtop vp many wicked mouthes. But it is very true, that the holieſt and godlyeſt, men can not many times let the wicked to ſpeake euill of them: For was not the Sonne of GOD himſelfe ſubiecte vntounto ſlaunders and opprobryes? Was it not vpbraide him, that hee blaſphemed againſt GOD his father. But yet for all this, the Scripture ſayeth not without cauſe, that then wee ſtoppe the mouthes of the wicked, when we ſhunne all offences, and when we doe not only labour to abſtaine from euill, but alſo from all ſhew of euill.
Wherfore they that hauehave ſo great care of their credite and reputation, that they cannot abide to be abaſed either in one reſpect or other, et thē hauehave regarde to the meane: that is to ſay, let them preuent that they be not iuſtly blamed, & herein they follow the example of Iſaack. For we ſee that being a ſtraunger in a barbarous Countrie, where there was nothing but Idolatrie: neuertheleſſe ſo it is that he is yet eſtemed for a man fearing God, and that they could not rayſe vppe an euill iudgement of him. And why ſo? Becauſe they were conuinced of the contrary by his good life and honeſtie: Let vsus doe the like, & it is certaine, that we ſhall ſtop many ſlanders and many reproches. But yet we hauehave further to note, that thē there was ſuch honeſtie amongſt men, that if a man ſported familiarly with his wife, it was in mariage. But now a dayes all is ſo ouerflowed, that a man muſt ſhut his eyes againſt the greateſt vilanyes of the worlde. Let a man goe into Courtes, ô, it is certaine that therein the wickedneſſes are ſo vnruly, as a man can beholde nothing more. And eſpecially if a huſband ſee his wife to bee allured with an other mans eye, and that ſome doe abuſe her thereby as though ſhe were an harlot, he muſt ſet a good countenaunce vponupon it: for if hee ſhewe any ſigne, that he is greeued therewith, and that hee doe not laugh at it, as others doe, ô, ſay they, he is a iealous foole & a dizarde. Loe how it is in this caſe: For men are come euen to the heape of iniquite, in ſomuch that they hauehave loſte all ſhamefaſtneſſe, beecauſe they are giuen to ſuch beaſtly libertie, that there is no more honeſtie amongſt them. And I woulde to God this miſchiefe were in no place elſe but in theſe courtes: But it is euen a deluge or floude, which a man ſhall ſee in all eſtates, yea euen to the leaſt, ſuch ieſtures of incontinencie, & diſſolute wantonneſſe, that it is pittie to beholde. But let vsus marke how farre off wee be from theſe men which were as it were miſerable blinde ones hauing no knowledge of God, hauing no lawe writtē, no nor yet any reuelation: & yet notwithſtanding they had this honeſtie, that none ticked nor toied ouer familiarly with another mās wife. nor had any geſtures whereby any euil might be ſuſpected, as we ſee heere. For trueth (ſaith he) this it thy wife. And wherevpon doth he conclude it? It is becauſe that vice was not accuſtomed there: and it was not come in vſe nor in poſſeſſion amongeſt men, in ſuch ſorte but that they might eaſily diſcerne betwixt mariage and whoredome.
Now this teacheth vsus ſo to behaue our ſelues ech towardes others, that there bee no vnchaſte lookes, no vicious geſtures: but that we be in ſuch ſort pure from all euill, that euen before men wee giuegive no occaſion to ſpeake euill, nor yet to thinke euill of vsus. It is true that he ſpeaketh here of ſome geſture which was ouer familiar to a ſtraunge man: For it needeth not that we ſhould bee ſo auſtere, that wee can not liue togither, without giuing occaſion of euill: and yet in the meane time liuing in familiaritie, yea and ſporting our ſelues with all honeſtie, ſhewing that wee hauehave chaſte hartes, chaſte eyes, and all our ſenſes chaſte.
But when Iſaack played thus with his wife, he made ſome ſigne of a huſband to his wife: ſo that it might bee iudged either this man is a whoremonger, or elſe hee muſt needes be her huſbande. Nowe to think him a whoremonger, they could not, becauſe he had behaued himſelfe honeſtly in the feare of God, and with the good wil of eueryevery one in the countrie of Gerar: he muſt therfore be eſteemed for her huſband. But heerevpon Iſaack confeſſeth his faulte: but hee confeſſeth it alleadging that he feared, leſt he ſhoulde hauehave beene killed. Here things are rehearſed more briefely, then we hauehave ſeene before. For Abraham was rebuked more ſharpely: & likewiſe he maketh a more long excuſe therof. I did knowe (ſaith he) that there was no feare of God in this Countrie. OnelyOnly Iſaack ſayeth, I feared leaſt they would kil mee.
Now he ſheweth heere that although Rebecca were his ſiſter, neuertheles ſeeing that his purpoſe was to cloke the trueth: it was to be condemned. So likewiſe, when we will be very ſubtile for a time, let vsus not bee ſo obſtinate as altogither too maintaine all that wee hauehave ſayde and done (although there be ſome fault in vsus:) but let vsus frankly acknowledge it. For Iſaack might hauehave ſayd, yea, ſhee is my ſiſter. But notwithſtandinge that which he had ſayde, he addeth that he was to be blamed, as alſo Abimilech did: For hee ſawe iuſt cauſe to condemne Iſaack, and therefore hee ſayth vntounto him, Wherefore haſte thou doone this thinge?
Nowe wee hauehave to note on the one ſide, that which was alleadged before: that is to ſay, that God had reproued and chaſtiſed the kings becauſe of his ſeruauntes, albeit they were but a fewe in number, albeit they were as poore wandring people in the lande of Canaan. And ſeeing GOD maintained their quarel, and ſet himſelfe againſte all the violence and euill that could bee doone vntounto them: heereby hee ſheweth the ſingular fauour that he did beare vntounto them. And alſo the Prophet addeth, that for this cauſe he ſayth: Touch not mine annoynted, and doe my Prophetes no harme.
It is true that there was in Abraham and Iſaack excellent vertue and holyneſſe: but howſoeuer it be, yet ſo it is that we at this day are alſo annoynted to bee vnderunder the keeping of God, and we ſucceede to all the promiſes which were giuen vntounto them. So then, though we ſhalbe neuer ſo ſmall a number, and as a poore deſpyſed people, as Sheepe in the throte of Wolues, yet let vsus not doubt, but that GOD hath wherewith to defende vsus, and that hee will diſplay his power, aſmuch as ſhall bee neceſſary, yea and that againſt the mightieſt Kings of the world. For ſometimes God hath indeede ſuffred that thoſe of the meaner and common ſorte of people hauehave vexed and moleſted his ſeruants, as we ſhall ſee heereafter, & that very ſhortly. Which what ſoeuer it be, when he hath declared that he foreſeeth the warre, & that hee ſetteth him ſelfe in order againſt the Kinges: Heereby hee hath ſhewed that the life of his ſeruants is deere and precious vntounto him. Let vsus therfore hope the like, and wee ſhall not be deceiued. And when we ſhall ſee the mightieſt of the world to be our enemyes, and ſhall dayly heare rumours of many tumults & troubles: let vsus not doubt, but that our Lord wil remedie all, & wil alwayes be our buckler to put back al our blowes, whē it ſhall be moſte like that they muſt fall vponupon our heades. Loe what we hauehave to put in practiſe by the example of Iſaack. And although heere God afflicted not Abimilech as before, & that he reproued him not as he had doone the king of Egypt: neuertheleſſe he keepeth him bridled, and holdeth him as it were in fear: ſo that although Rebecca were faire, yet it fell ſo out: that the king of the countrie deſired her not, no albeit hee imagined that it had byn laweful for him to hauehave taken her to wife. Loe then on the one ſide what we hauehave to mark: on the other this, that neuertheleſſe God humbled Iſaack & ſuffred not his infidelitie to remaine altogither vnpuniſhed: yet the puniſhment is very gentle, But howſoeuer it was, he was reformed. Nowe if nothing had happened vntounto Iſaack, and that it had not beene perceiued that Rebecca had beene his wife, he had not returned from it, neither had hee euer remembred his fault which hee had committed: and ſpecially he had pleaſed himſelfe heerein, bicauſe the euent was good and as he would hauehave wiſhed, and therfore he woulde hauehave thought that God woulde hauehave allowed it. For men when their faultes are not ſhewed them, flatter and harden thē ſelues in them. But God woorketh our good and ſaluation when hee maketh vsus to feele oure ſinnes, and correcteth vsus in ſuch ſorte, that wee are euen compelled to thinke vponupon them. Marke then how it fel out herein to Iſaack. It is very true that God did beare with him very much, whē he ſuffred nothing to be attempted againſt his wife, that the very king of the countrie called ſo gently for him, and complained to him as too his equal and compagnion. Loe a wonderful ſupporte: & hereby we ſee that God hath pitie vppon his, not trying them further then they are able to beare. But whatſoeuer it is, yet ſo it is that Iſaack commeth too acknowledge his ſinne. And who is iudge thereof? euen a poore panim, an Idolater. God might rather hauehave ſent an Angel from heauen, or elſe hauehave giuen him ſome reuelation to hauehave ſaid vntounto him, what dooſt thou? But hee leaueth him there: For hee was not woorthie too bee taught ſo honorably, but the blinde ones muſt diſcouer his euill and condemne him.
Loe then, the ſhame that was done vntoo him, too the ende that hee might be the more humbled thereby, and too the ende that he might learne for euer after, better to truſt in God, and no more to fall into that fault. This is that we hauehave to marke. And with all let vsus take good heed vntounto ourſelues, and let vsus not care that men reproue vsus: but let vsus take in good parte all correctiōs that God ſendeth vsus by his word. For what honor doth he vntounto vsus, when he prouoketh vsus to come vntounto him, & when with doctrine he ioyneth exhortations? And after, when he ſeeth that we are too ſlow, and beſides that we are as it were incorrigible, he vſeth more ſharp reprehenſions. But whatſoeuer it be, all this is doone in his name, that when wee reade in the holy Scripture, and that we come to the Sermon, and that there he ſummoneth vsus, hee is alwayes our Iudge.
And loe, alſo why our Lorde Ieſus Chriſt ſpeaking of the preaching of the Goſpell ſayeth: When the holy Ghoſte ſhall come, he ſhall iudge the worlde. The ſpirit of God therefore exerciſeth his iuriſdiction vponupon vsus: and to what ende? It is to the ende that when wee hauehave beene condemned, ſo that wee doe paſſe willinge condemnation, and that wee bee apte to learne, and that wee aſke pardon, he is ready to giuegive vsus. So then, ſeeing that GOD hath doone vsus this honour to iudge vsus as it were in his houſe, and priuately by our ſelues: when hee ſheweth vsus our faultes, are not wee ouermuch hardened, if wee doe not bowe downe our necke, and become apte to learne, and bee ready to bee refourmed by him? For if wee will rebell ſo againſt him, God will ſuffer that we come to an other ſchoole, & that euen the wicked and vnbeleeuers condemne vsus. We ſhal finde very many euen in this caſe, that fret themſelues and gnaſhe their teeth, if a man ſcratch their ſcabbes & rub them on the gall, when they come to the Sermon. For ſee their replyes: was the Scripture made to ſpur poore people in ſuch ſort? and is this the manner to teach, to cry out after ſuch a faſhion? It ſeemeth that he woulde lighten againſt vsus. But in the ende God teacheth them after another ſorte: that is, that his trumpet muſte ſounde, and that their ſhame muſt bee publiſhed in eueryevery place, and in the ende they muſt goe to the ſchoole of the Gibet. And moreouer when wee make not our profite of the corrections which are dayly ſet before vsus, it muſt needes be that wee bee condemned an hundred miles off, & that by good right. But if heerein wee ſuffred alone, there were no daunger: the worſte is that the name of God is blaſphemed through our wickedneſſe.
So then, let vsus learne by this example to become ſo tractable & apte to be taught & wrought vppon, that when GOD ſhall reprooue vsus, wee willingly ſuffer our ſelues to bee condemned of him, and that we be aſhamed of our ſelues: to the ende that our ſhame and infamie be not diſcouered and laide open to the whole worlde. Loe then what we hauehave farther to learne of this place. But it is ſaide that Abimilech complayning to Iſaack added.
It was not farre off, that ſome of the people had not lien by thy wife: and thou cauſed greate euil to come vppen vsus.
Concerning the firſt pointe, heere Iſaack is reproued, of his inconſideration and follie. For that aſmuch as was in him, hee layde his wife open to be defyled. And why ſo? Wee hauehave ſeene beefore that the huſband ought to be as a vayle or couerture to his wife. When a woman ſhal be maryed, and that her huſband ſhall liue with her doeing his duetie, this is to the end, ſhee may be there as it were in ſauegarde, and that none come to deceaue nor defile her. Now therfore Iſaack, for the diſcharging of his dutie, ought to hauehave beene as a vaile or couerture to his wife: that is to ſay, vnderunder the name of a huſband and of mariage: he ought to hauehave let that none ſhould hauehave attempted to withdrawe her, whether it were to hauehave her to wife, or after any other manner: For mariage is as a ſauegarde, (as wee hauehave ſaide) and God woulde hauehave it honoured in all ages. And although adulterers woulde abandon it, as Swine and Aſſes: yet notwithſtanding they hauehave alwayes had remorſe in it: and euermore euen amongſt he Panims, adulterers went not vnpuniſhed. It is knowē that if euer any thing in this world was priuiledged it was mariage: yea, & thefts & other crimes ought a great deale rather to bee borne with, then ſuch enormities: to wit, when the couenant & cōpany which God hath dedicated in his name, to the ende it ſhould be holy, as it were ſeparated from prophanation, is violated.
When therefore this was violated, the Painims knewe that it was ſo greate an abhomination, that in no wiſe it ought to bee borne with, Now therefore by the way, Abimilech findeth faulte with Iſaack, concerning this, that hee had thus proſtituted his wife, aſmuch as lay in him. And we are taught by this doctrin to meete with daungers afore hand, and not to tempte God by our raſhneſſe and follie. Let vsus take good heede therefore howe wee cloke euill, and (as a man would ſay) ſhut the doore againſt God: ſo that through our raſheneſſe and vnaduiſedneſſe God be offended. Loe then the wiſedome which wee ought to hauehave: and therefore becauſe we hauehave it not, we muſt aſke it of God. But now for the ſeconde matter Abimilech ſayth: Thou haddeſt made great euill to come vponupon vsus.
And howe? when any of the people had committed adultery, & that he had ſo offended, what greefe ſoeuer it had beene, hee ſhould onelyonly hauehave deſerued to be puniſhed: and ought then a whole countrie to hauehave anſwered it? Nowe we ſee heere that a miſerable heathen, an vnbeleeuer, and a poore blinde perſon, knewe that the land ſhoulde be defiled by an adulterer: and that if this remained vnpuniſhed, notwithſtanding before God, loe an whole people culpable therein, in reſpect of the temporall puniſhment. It is true that God knoweth how to turne the chaſtiſements that hee ſendeth to them that are innocent from that faulte to their profite: For if they ſuffer, which conſented not vntounto the euill, this ſhall not bee altogither as if they had beene faultie: But God turneth this to their ſaluatiō. In the meane while ſo it is that he neuer chaſtiſeth thē without cauſe: if we ſee it not now with our eye, yet when all thoſe regiſters ſhalbe opened, then we ſhall finde, that God hath not gone (as they ſay) indirectly and awry. And when hee ſendeth generall puniſhmentes vponupon a whole people, for one particular fault as it ſemeth, neuertheleſſe he knoweth well that all bee not innocent therein, as it is expreſſely ſaid heere, and as alſo Abimilech vnderſtoode. For when adulter… are committed, and be not puniſhed, loe an infection which creepeth ouer the whole land: but ſhall we yet ſay that a man is innocent therin, when we cloſe our eyes, & when we ſuffer all this to ouerflowe? Although a man be no iudge but a priuate perſon, yet he ought to oppoſe himſelf aſmuch as lyeth in him.
Nowe on the otherſide there is not any one, but he ſpreadeth the ſayle in ſteade that hee ſhould let the euill: if wee had the courage and zeale of God, we would procure that he might bee ſerued and honoured, as he is woorthy. But this wee doe not: there is a certaine faintneſſe and ſluggiſhneſſe in all. To be ſhort, vices neuer raigned, and had ſwaye in any Countrie, but bothe greate and ſmall were partakers therein, by reaſon of their too much patience or diſſimulation or coldeneſſe. Marke then why God puniſheth ſinnes not without cauſe.
But moreouer concerning adulterie, wee ſee what a miſerable Heathen hath pronounced. Let vsus therefore bee aſhamed when ſuch a greate euill ſhall raigne in the middeſt of vsus: and let vsus know, that there ſhal neede no other Iudge to condemne vsus, vsus (I ſay) that hauehave beene baptiſed in the name of our Lorde Ieſus Chriſte, when we ſhall maintaine ſuch filthyneſſes & infections, ſeeing a poore miſerable blinde Heathen, knewe well what haynous enormitie there was in ſuch a vice. Loe then what we hauehave to learne, that wee may make our profite of this place. And farther, let vsus learne to honour Mariage, ſeeing God hath dedicated it, and that it is a couenaunt which he hath conſecrated in his name: that alſo it bee maintained in his honour and dignitie, and that bothe Huſbandes and Wiues dwell in ſuch honeſtie one with the other, that eche one may gouerne their houſes in peace and quietneſſe, and that there bee no looſneſſe amongſt vsus: but that wee knowe that we hauehave better profited in the Schoole of GOD, then our Father Iſaacke had doone in this poynt, foraſmuch as hee declined therein.
But now let vsus proſtrate ourſelues before the high maieſtie of our good God, in acknowledging our offences, praying him that it will pleaſe him, to make vsus feele the infirmities & vices that are in vsus, to the end that we may bee diſpleaſed therwith, in ſuch ſorte, that we may fight againſt them, and not to giuegive our ſelues any libertie therein: and when we hauehave offended, that we may bee touched with ſuch repentaunce, that we may returne to him, and mourne for them, vntill he hauehave reformed vsus by his holy ſpirit, and hauehave drawen vsus into a good way, after that we ſhall hauehave ſtrayed from it. And that withall he would in the meane while ſo ſupporte vsus in our weakeneſſe, that we neuer leaue to be his Children, albeit we honour him not as our father, as were meete. And that he will not onelyonly ſhewe vsus this fauour, but alſo to all peoples & nations of the earth &c.