Thirteen Sermons on Free Election in Jacob and Reprobation in Esau, Sermon 6

Thirteen Sermons on Free Election in Jacob and Reprobation in Esau · Sermon 6

❧ The ſixth Sermon of Iacob and Eſau, Geneſis 26.

1 Now there was a great famine in that land, farre greater then that firſt famine, that was in the daies of Abraham: Wherefore Iſaack went vntounto Abimelech the King of the Philiſtines into Gerar:

2 For the Lorde appearing vntounto him had ſayde, Goe not downe into Egypt, but dwel in the land which I ſhall tel thee.

3 Be a ſtraunger in this land, and I will be with thee, and bleſſe thee: For to thee and thy ſeede, I will giuegive all theſe countryes, that I may eſtabliſh the othe which I hauehave ſworne to Abraham thy father.

4 I will multiply thy ſeede that it may bee infinite as the ſtarres of Heauen, and I will giuegive vntounto thy ſeede all theſe Countryes: and all the nations of the Earth, ſhall repute them ſelues bleſſed in thy ſeede.

5 Becauſe that Abraham obeyed my voyce, and obſerued my ordinaunce, my commaundementes, my ſtatutes, and my lawes.

WEE ſawe yeſterday howe Iacob forſooke his meate for that ſpirituall benefite which GOD had promiſed vntounto him: and heereby it appeareth that he had more care of his ſoule than of his body: Here we hauehave an example, though not altogither like in p. 67Iſaack his father, yet cōming very neere it. For we ſee how Iſaack had more regarde to the ſpirituall inheritance, than to all that concerned this brittle and tranſitorie life. Hee was oppreſſed with famine: & there is no doubt, but that it was not his eaſe to goe into Egypt. But when he was let by an expreſſe commaundement, it was a ſigne, that his courage tended thitherwardes: becauſe his commoditie likewiſe drew him: God ſtaieth his iourney, and hee obeyeth. Wee ſee then that Iſaack lefte not onelyonly a meſſe of Pottage: but hee ſeeing that hee coulde endure much woe for a yeeres ſpace, notwithſtanding hee withhelde himſelfe, and ſought no refuge in Egypte: and remayned in the land of Gerar, which ſpecially coulde not be altogither exempted frō pouertie, which was a parte of that countrie: For it is impoſſible, when there is any famine, but that the neighbour and neere places muſt alſo feele it: It may eaſily be gathered, that then there was no dearth in Egypt. So that Iſaack heere ſheweth vsus, that although temptations be great, if we bee deſtitute of that which is neceſſary to maintaine vsus, that yet notwithſtanding we muſt alwaies hold vsus to the wil of God, and rather forget all our caſes, and prepare our ſelues patiently to ſuffer al wante and neceſſitie, than to ſeeke our commodities, as it were, againſt the will of God. This is the firſt poynt that we hauehave to marke in this hiſtory. Nowe it is ſayde.

There was a great famine in the land, a greater then that duplicate page p. 66duplicate page duplicate page p. 67duplicate page former that was in the dayes of Abraham.

For there had beene twoo that Moyſes already had rehearſed vntounto vsus. Aſſoone as Abraham was arriued into the land of Canaan, hee was faine to depart: & this was a very hard combate vntounto him, ſeeing that God had ſhewed him that land, & that he had cōceiued great ioy, for that he ſhuld be put in poſſeſſiō therof: & now a little after he muſt be chaſed out, and become as it were a poore vagabond, and go downe into Egypt, becauſe he found not any ſuccour elſe where. The ſecōd time he alſo withdrewe himſelfe into the lande of the Philiſtines, which was of the very ſame countrie that was promiſed vntounto him, and vnderunder the Kinge of Gerar: not he of whom now mention is made: for all called him Abimilech, which is aſmuch to ſay, as My father the king: & this was not only an honorable title, but alſo expreſſed, that kings gouerned not by tyranny, & did deuoure vp their ſubiectes, but had a fatherly care ouer them whom God had committed to their charge. When then it is ſaide that this famine came as the other, this is to ſhewe vntounto vsus, that altogither like as God had proued the faith of Abraham and his conſtancie: ſo likewiſe he would call his ſonne to the like tryall. For as Iſaack was heyre of the promiſe, ſo alſo muſt it needes be that he ſucceed his father in that which was promiſed to the childrē of God: For we muſt ſhewe by the effect that we ſo eſteeme heauenly benefites, to which God hath called vsus, that we paſſe through the worlde, and that we faile not, howſoeuer p. 68we be afflicted after diuers & ſundry maners. Marke then wherto Moyſes hath regarde, when he compareth theſe two famines: that is, to ſhewe vsus that when Abraham was tempted, it was not onelyonly for his owne cauſe: but his ſonne alſo muſte be like him. But by the way we are called the ſōnes of Abraham and of Iſaack: it behoueth then that our faith be examined, as it ſhall ſeeme good vntounto God. It is very true that wee ſhalbe more confounded: and that is becauſe we hauehave not receiued ſo great a meaſure of ſtrength. Marke therefore the cauſe why God ſupporteth our infirmitie: but yet this is not to the ende that our faith ſhoulde bee idle. So then, we are heere warned by the ſpirit of God, that beeing in this worlde, wee muſt be ſubiect to many miſeryes, and that wee ſhall not hauehave an earthly paradiſe, to the ende to hauehave all our deſires, & to be ſo ſatiſfied that we ſhal lack nothing: but that it ſhall oftētimes ſeeme that God hath forgotten vsus, that he hath taken the breade out of our hand, and that we ſhalbe in ſuch caſe, as if hee had condemned vsus to periſh. When this ſhal come to paſſe, let vsus not thinke it ſtraunge, and likewiſe let vsus not be as young Nouices: but let eueryevery one of vsus thinke afore hand of that which may come vponupon vsus, and bee prepared to ſuffer all things patiently. The promiſe is well giuen vntounto the faithful: Although the Lyons oftentimes ſeek their pray and find it not, & that they rore out for hunger, yet nothing ſhall be wanting to the Children of God. Marke then howe hee hath ſpoken thereof, in the thirtie and foure Pſalme.

And againe in an other place: All they which feare God, ſhalbe ſatiſfyed with all good things. But this is not therfore ſpoken as though God woulde fat vp his owne, and giuegive them whatſoeuer they ſhall deſire: but he nouriſheth them after an other maner. And when he ſpeaketh of ſatiſfying them, this meaneth not that he will alwayes fill their bellyes with exquiſite meates: but wee muſt yet hauehave recourſe to another place of the Pſalme: That the poore of the Church ſhall be nouriſhed. Marke heere a certaine kind of contraryetie, when God ſayth, that he will fill thoſe of his church with breade, and notwithſtanding, calleth them poore and needy. If they bee poore and needy, where is this promiſe that God wil fill them with bread and with al good things? But we muſt reconcile that which ſeemeth to diſagree, and in ſuch ſorte that we alwayes depende vponupon the prouidence of God, to bee as it were fed by him: In the meane time if he ſhal ſuffer that we endure hunger and thirſt, that wee doe not therefore giuegive ouer to hope, that he will bee our good father to nouriſh vsus. And this is the cauſe why we doe praye for our dayly bread.

Now this oppoſeth it ſelfe againſt all thoſe prouiſions, wherin the children of the world doe put their truſt: for they are neuer ſtayed vnleſſe their barnes & cellers be full, as it is ſaid in another Pſalme. And beſids when they are wel fraughted, they deſpite God as though they were without all danger as they thinke: But contrarywiſe, howſoeuer the faithful hauehave wherewith to nouriſhe themſelues, p. 69yet muſt they eueryevery day opē their mouth, as if God ſhoulde put in breade by morſels: and when they hauehave nothing, yet alwayes they truſt in him, and in his goodneſſe, and hope that hee can ſuſtaine them, with one crumme of bread, when it ſhall ſo pleaſe him: or rather, albeit they ſee no way how it ſhould come, yet neuertheleſſe, that God will finde a meane to maintaine them.

When therefore it is ſayd, that Iſaack was driuen out through famine, this is aſmuch as if God would declare vntounto vsus, that when we ſhall fall into pouertie and neede, that we thinke not, that we are therefore forſaken of him, nor take it as a ſigne that he hateth vsus: or rather that wee imagine not, that he thinketh no more of vsus: but that as our father Iſaack endured hunger & thirſte conſtantly, and in the end tryed that God alwayes had care of him, ſo we alſo acknowledge the like. Marke this for one ſpeciall leſſon. And this is that alſo which is ſhewed vntounto vsus by S. Paule in the 8. chap. to the Romaines when he ſaith: Shal hunger be able to ſeparate vsus from the louelove that God beareth vsus in Chriſt Ieſus our Lord. Saint Paule fighteth there, in the name of all the faithful, ſhewing therein that if God ſhoulde cut of our morſels, yea and that we ſhould be depriued of all nouriſhment, as if it ſeemed that hee would exclude vsus, from all the benefites that hee hath created in the worlde, as though wee were not woorthy to be vppon the earth: yet muſt wee ouercom this tentation there, & conclude, though it be in the middeſt of famine, that God will bee our father, and we muſte content our ſelues with this, reioycing in our afflictions. But in the meane while wee are alſo exhorted by the example of Iſaack, not to be ſo greeued and vexed with famine, nor for other afflictions of what ſorte ſoeuer they be, to the end they make vsus to forſake God, or turn vsus out of the path wherin he hath ſet vsus: For as we hauehave ſeene Iacob forſooke his meate, to aſpire to that ſpiritual inheritāce, which had byn promiſed vntounto him: So now likewiſe we ſee that Iſaack had no regarde to that which hee might ſuffer in that length of time. He ſawe Egypt which was a good refuge, neuertheleſſe he was turned from it. And why ſo? Becauſe God had forbiden him to goe thither. So then, when we ſee that Iſaack was not ouercome by famine, that he obayed God & forſook not to be guided by his hand: by this we hauehave alſo to learne, when our Lorde wil afflict vsus with pouertie & neede, that we looke not to vnlawfull meanes to releeue our neceſſitie. And aboue all, if Sathan lay before vsus his baites to intice vsus, that we rather chuſe to dye of hunger (if neede be) then to withdraw our ſelues frō the conduction of God: ſeeing that we cannot be nouriſhed but by his bleſſings. For whē we ſhall hauehave all the bread & meats in the world, it is certain that the wind ſhall aſwel profite vsus for our nouriſhment as theſe, and wee ſhall think, that we grow, & yet in the meane time we ſhall not be ſubſtantially fed: For it is not bread (as it is ſaid in Moyſes) that nouriſheth vsus, but eueryevery worde that proceedeth out of the mouth of God. Nowe by this p. 70worde, hee doth not vnderſtande the doctrine of ſaluation, but that ſame vertue which God hath ſpred ouer al his creatures. Mark thē what it is that nouriſheth vsus: I ſay not only in reſpect of the ſoule but alſo in reſpect of this tranſitory life, Which ſeeing it is ſo, let vsus take heede, that we bee not fed by that which the deuil ſhall ſet before vsus, whē we are in neceſſitie: and canſt thou do this, & art thou able to winde out frō thence, & haſt thou any ſuch helpe? yea if this bee contrary to the wil of God, that we alwayes remaine ſtedfaſt, & that we wait til God ſhall ſhew himſelf pitiful towards vsus: as he that beſt knoweth the meane, although it bee vnknowen vntounto vsus. It is true that we ſhall hauehave no ſuch reuelations as our father Iſaack had, God wil not appeare vntounto vsus from heauen: but this ought to ſuffice vsus, that at this day the wil of God is certaine vntounto vsus: for GOD hath ſupplied that which was wanting to our olde fathers, when he appeared vntounto them: at this day wee hauehave the law, which is an infalible rule vntounto vsus: we hauehave the prophets which are expoſitors therof vntounto vsus, to the ende that the ſhortneſſe thereof be not obſcure vntounto vsus: we hauehave further more perfection in the goſpel. Seeing God then hath reueled vntounto vsus that which is profitable for vsus to knowe, vvee muſte not deſire viſions at this day, but as often as wee ſhall be in any perplexitie or doubte, wee muſt hauehave recourſe vntounto the Scriptures: and when wee ſhall think vponupon the meanes, let vsus marke whether the ſame be permitted vntounto vsus, and whether God allowe of them. And whē we ſhall find that the meanes which ſhall come into our heades, be not agreeable to the wil of God, according as it is contayned in the lawe and in the Goſpel, that we then forſake all. Marke how we hauehave to followe our father Iſaack, yea to ouercome this temptation which is very heauye and troubleſome: that is to ſay, when we hauehave nothing wherewith to bee nouriſhed and fed, but a very ſmall pittance. For oftentimes the vnbeleeuers are founde to hauehave thirtie times more then is neceſſary for them, likewiſe a man ſhal find prodigal & diſſolute perſons, that wil waſt and ſpende all the benefites of God: yea, and they will make hauock of them. But what of the poore faithful ones? hauing traueled for to maintaine their life, yet ſcarſely doe they finde in the ende, howe to get their bread.

When therfore we ſee that God wil oftentimes thus proue thoſe that are his, let eueryevery one prepare him ſelfe thereto, and let vsus not be abaſhed, although that our Lorde doe handle vsus with ſuch rigour and ſeueritie: Neuertheleſſe this is not to defeate vsus of that which hee hath promiſed vsus, or not to holde vsus for his childrē: & let vsus acknowledge that the office of feeding and nouriſhing vsus appertaineth vntounto him, and that he wil doe it, although not according to our deſires and fantaſie. And moreouer when we ſee that God preſſeth vsus not thereto, that hunger ſhould driue vsus as they ſay from doore to doore, let vsus knowe that he beares ſo much with vsus, by reaſon of our weakenes. This is the ſumme of that we hauehave to learne, cōcerning the example of Iſaack. But heere a queſtion mig… be aſked. Why God permitteth our father Abraham to goe into Egypt, and forbiddeth his ſonne Iſaack. But concerning this, wee hauehave to note that God knoweth who we are, what our ſtrength is, and according to this alſo: he ſuffereth vsus not to be temted aboue our ſtrength, (as S. Paule hath ſpoken) calling him faithfull in this behalfe. God then knoweth that which he hath put into vsus, for that which is there of nature, ſhall alwayes be to throw vsus downe: but when he hath giuen vntounto vsus any power of his holy ſpirit, he knoweth whether it be in little or in great portion▪ & according to this alſo he exerciſeth our faith & our patience, & when he ſeeth that we are weake, he ſuffereth vsus not to be tempted ſo ſtrongly. Marke then how this came to paſſe: and this diuerſitie which is heere put betweene Abraham & Iſaack, is to ſhowe that the faithful ſhall not alwayes be alike handled of God, for this reaſon that I hauehave alledged. Iſaack was the ſucceſſor of Abraham, he had the promiſe: and in this that hee was tryed and examined by diuers afflictions, it is euidently ſeene that God made him to paſſe, by one and the ſelfe ſame path: but notwithſtanding (as I hauehave already ſaid) it followeth not that hee had one and the like rule in all pointes. For our Lorde ſupporteth whome he will, and when hee ſuffreth men to be more hardly intreated, by and by hee likewiſe fortifieth and ſtrengtheneth them.

Abraham forſooke not to returne to the countrie of Canaan, after he had dwelte in Egypt: but God alſo draweth him out of Egypt, as if hee had hild him by the hand: For hee might longe time hauehave remained there, ſeing himſelfe rich there: but he might hauehave beene hated of the inhabitantes: & therfore God draweth him from thence, he might lykewiſe hauehave done the like to Iſaack, but we muſt not ſet him a lawe. If any man reply heere, could not God hauehave giuē aſwel an inuincible conſtancy to Iſaack, that he ſhould not hauehave ſlepte there, and could he not hauehave made aſwell him to hauehave returned? Yes very wel: but can we binde him to that. It behoueth that he gouerne vsus according to his infinite wiſedome, and not according to our fooliſh dreames and fantaſies. Let vsus mark well then, that when there is ſuch a diuerſitie in the tentations of the faithfull: it is becauſe God knoweth what eueryevery one will be able to beare. And alwayes let vsus hauehave recourſe to this ſentence of S. Paule: That wee hope in him, if he examine vsus, if he place vsus in the battel, if he trye vsus with many greefes, that notwithſtanding he will prouide for this, that we ſhall not bee altogither ouercome or vanquiſhed. Marke wherfore it was forbidden Iſaack to goe into Egypt. Now it is ſaid vntounto him.

That he ſhould dwel in the countrie of Canaan, and that God will alwayes be with him, and that he wil fulfill the othe which he had ſworne vntounto his father Abraham.

This is to ſay, that he would multiply his ſede as the ſtars of heauen, & that in his ſeede all the nations of the earth ſhould be bleſſed. Here we ſe why god ſuffred not Iſaack to go into Egipt: that is, that he might not forget the promiſe which had by giuen vntounto him concerning the land of Canaan, & likewiſe that he ſhould content himſelfe therein, and altogither reſt him ſelf there. Now if Iſaack who was ſo excellent in the faith as wee ſee by all his life, & to whom the holy Ghoſt hath giuē ſuch a teſtimonie, had ſuch need neuertheles to be ſo bridled, what ſhal become of vsus? Euē ſo we ought not to maruel, if our Lord doe oftētimes holde vsus as it were chained in, and that he giuegive vsus not licence to roue heere and there: for he knoweth that this ſhall be to caſt vsus to vtter confuſiō. So in aſmuch as we hauehave ſo ſlippery a memorie, inſomuch as there needeth nothing to cauſe vsus to ſtray, ſo as we knowe no more which ſhalbe our right way: this is the cauſe why our Lord giueth vsus not ſo great libertie as we would. And likewiſe as often as we are holden within ſtraighter boūdes than our fantaſie deſireth, let vsus knowe that if our Father Iſaack had ſuch neede thereof, we by greater reaſon, who are come nothing ſo neere to ſuch excellencie of vertue as he, hauehave greater neede. Nowe in the meane time wee ſee that in Iſaack, which ere while was declared to bee in Abraham. God ſaith vntounto him, that hee will giuegive him all thoſe countryes that hee ſawe, and through which he walked: yea, but notwithſtanding hee ſayeth vntounto him: Thou ſhalte dwel there as a ſtraunger. Marke twoo thinges, which yet ſeeme contrary. For if God will giuegive him that land for a poſſeſſion, Why doth he not haſten it? Why doth hee ſuffer him ſo too languiſh?

But there is no queſton of that which is paſt, but of that which was to come. Thou ſhalt dwel there: yea and the worde whiche Moſes vſeth, ſignifieth to dwell as it were in a ſtraunge countrie, as one that were ſtill going. Loe Iſaack then who had a Lordſhip vponupon the earth: & yet had not one foote therof, but muſt remaine there by leaue, and muſt be ſubiect to many troubles and tryalls, which were bent towardes him: and yet hee had not one foote of lande, vnleſſe it were the burying place wherof mention is made before. To be ſhort, wee hauehave to gather heere, that God would hauehave Iſaack wholly to reſt vponupon his word: as lykewiſe it is the foundation, wherevpon wee muſt builde all the dayes of our life, yea and in death too. For if wee ſhould hauehave all that wee deſire, what ſhoulde wee neede any more fayth or hope? It behoueth therefore that the benefites which wee waite for from God, that they bee hidden from vsus, and notwithſtanding that we beholde them onelyonly by faith, & that we do God this honour, to account him ſure in all that he hath ſpoken: although hee ſhewe vsus not the effecte and trueth of his promiſes, vvhichwhich vve apprehend not after our reaſon and carnall feling: notwithſtanding vve muſt ſay, it ſuffiſeth vsus that he hath ſpoken it, he vvil performe it: When therefore vve can fetch all our contentment from the vvord of God only, thē let vsus aſſure our ſelues of a right tryall of all that vvhichwhich vvee proteſte, that vve beleeue in him: but if wee vvill alwayes hauehave a gage, and hauehave all that vvee deſire, it is certaine p. 73that the worde of God ſhal not be eſteemed of vsus, and we can not exerciſe ourſelues, ſufficiētly ynough in this meditation. And therfore as often as we ſee God to hauehave ſpoken to his ſeruaunts, and not to hauehave ſhewed them the accompliſhment & execution of his woorde, let vsus know that this is reherſed vntounto vsus, to the end that we ſhould learne to cal vponupon God, when he ſhal leaue vsus in ſuſpēce, yea and that we ſhal fainte, and be ſtripped of that which ſhould hauehave beene in our hande: that wee learne to ſay: O Lorde ſeeing wee hauehave thy promiſe, wee ſhal not bee fruſtrate in waiting for it. When God promiſeth Iſaack to be with him, & that he will giuegive him the reſt, this lykewiſe is too ſhew vsus, that the principalleſt of all benefites that we can deſire, is that God hauehave care ouer vsus, and that he thinke of our neceſſities, and that we find him at hand when we cal vppon him. For vnleſſe that wee hauehave him merciful vntounto vsus, although he giuegive vsus in al fulneſſe and abundaunce, that wee aske of him, yet it ſhould be nothing: but we muſt beginne at this point: that is to ſay, we muſt be wel perſwaded that God loueth vsus, and that hee is fauourable vntounto vsus. Whē we hauehave attained to thisto reſolue our ſelues, that GOD wil alwaies bee merciful vntounto vsus, and ready too ſuccour vsus when nede ſhal require, that he wil neuer forſake vsus, thē ſhal we eaſely waite for the reſt: but if wee knowe not that hee is with vsus: that is too ſay, that hee wil make vsus feele his preſence, and in feeling it, will withdrawe vsus from thoſe daungers wherein wee are, and in withdrawing vsus, will lifte vsus vp when we ſhall be falne, wil leade vsus there, where as there is no path, and wil there giuegive vsus an iſſue and way to eſcape, where there is nothing elſe but confuſion: If wee hauehave not (I ſay) attayned to this, there is no true foundation: but if wee hauehave once obtayned it, wee muſte ſtay therevpon and hope for the reſte. For if God louelove vsus it is certaine that he hath wherwith to ſucocur & help vsus in all, and thorow all, and he wil doe it. And this is the cauſe why Moyſes beginneth at this poynt.

I will be with thee.

And afterwardes he ſayth: That hee will multiply his ſeede, that he will bleſſe is, and that his ſeede ſhalbe as the ſtarres of Heauen. It is true, that the benefites which God will beſtowe vponupon vsus, they ſhall not alwayes fall out to our deſires, as wee hauehave declared. For oftentimes we ſhall want them, to the ende, wee may be the more egar to pray: and alſo he will try vsus, and ſhewe vsus that we hauehave no ſuch affiaunce in him as wee ought: and our vnthankfulneſſe many times depriueth vsus of that, that GOD otherwiſe was ready to beſtowe vponupon vsus: For wee are not alwayes capable to receiue that which he offereth vntounto vsus. Hee hath an open hand, but we hauehave a cloſe mouth: that is to ſay, we are ſhut vp in vnbeliefe & diſtruſt. And therfore ſee the cauſe why we muſt ſo oftentimes wait: but ſo much there is, that if we be reſolued in this poynt, he is with vsus, and we are bleſſed of him in that which he knoweth to be expedient for vsus, & we ſhal lack nothing.

p. 74Touching this promiſe: That all the nations of the earth ſhalbe bleſſed in Iſaacks ſeede, this was ſpeciall to him, as it was to Abraham: & this reſpecteth our Lorde Ieſus Chriſte, as it hath beene expounded. For it was neceſſary that Ieſus Chriſte ſhould be the fountaine of this bleſſinge, the which ſhoulde flowe vponupon all the linage of Abraham. It is true that the faithfull which deſcended of him, were bleſſed and partakers of this promiſe: but this was by the power of our Lorde Ieſus Chriſte. So then, if he had beene ſeparated from the ſeede of Abraham, it is certaine that he had beene barraine and dry, and that he ſhould not hauehave had one drop of the bleſſing. But at this day, foraſmuch as God would by his infinite goodneſſe, that his onelyonly begotten ſonne ſhould belong vntounto vsus, we were ioyned to the true naturall Children of Abraham: & howſoeuer wee were of the nations of the earth, who were then ſtrayed from the Church of God, and who were altogither departed farre from it, yet at this day we are bleſſed aſwell as they. For if it were ſaide to him I will bleſſe thy ſeede, and that God had added nothing, this had at this day byn a very ſlender comforte vntounto vsus: But when he ſayeth: That all the nations of the earth ſhould be bleſſed in the ſeede of Abraham, we are of that number.

Marke then, wherein we hauehave ſpecially to reioyce, knowing that after our Lord Ieſus Chriſt appeared vntounto vsus, this promiſe is to bee applyed vntounto vsus. It is true, that it is oftentimes ſayd in the holy ſcripture, that men ſhalbe bleſſed by men, as for example, when they ſhall ſet him before thē for a paterne and example: and that men will ſay, deſiring to be bleſſed, ô that God wold do vntounto me as he hath doone vntounto this man heere, or vntounto that man there: but the interpretatiō of S. Paule ſheweth vsus, that that which was aſwell ſpoken to Abraham as to Iſaack, was not onelyonly to be vnderſtoode in that ſenſe: but it is ſaid elſe where, that the faithfull ſhalbe bleſſed in God. So it is ſaide nowe, that they ſhall bee bleſſed in the ſeede of Abraham. But we hauehave to ſearch all our good and ſaluation in him alone, who is the fountaine thereof, as it is ſaid in the 36. Pſalme. But becauſe there is ſo great diſtance, and that we cannot ſore vp ſo high, our Sauiour Chriſte hath approched neere vntounto vsus, and wee hauehave the liuing waters in him: there wantes nothing, but that wee come to drinke, as he ſayth: Come vntounto me: and whoſoeuer thirſteth, let him come vntounto mee. For I hauehave the liuing waters, and whoſoeuer ſhall drinke thereof, hee ſhall not onelyonly hauehave to quench his thirſte, but alſo liuing waters ſhall flowe out of his belly, yea, and fountaines of liuing waters, that hee may giuegive thereof vntounto others.

When therefore we ſee that God will familiarly communicate with vsus all his benefites, in the perſon of his onelyonly begotten Sonne, ſo much the leſſe excuſe is there, if wee come not to receiue parte of this bleſſinge the which is propoūded vntounto vsus. Moreouer, it is not only ſaid that all nations of the earth ſhalbe bleſſed, but it is ſaid, p. 75they are bleſſed: not for that we can compaſſe or attain to this bleſſing of our ſelues, or by our own power and diligence: but it behoueth that eueryevery one be bleſſed in Ieſus Chriſt through faith. For altogither like as he is preſēted vntounto vsus by the goſpel, ſo likewiſe we muſt accept him: and if we remaine vnbeleeuers, this is becauſe wee ſhut the doore as it were, againſt all his graces. Then ſeeing it is ſo, that God hath prepared all ſo long time before, that belongeth to our ſaluation, and that in the fulneſſe of time (as Saint Paule calleth it) Ieſus Chriſt hath appeared, and hath ſufficiently witneſſed, that he was that bleſſed ſeede, wherein wee muſt ſeeke all benefits: Let vsus likewiſe come with the like readyneſſe of faith, and with ſuch zeale, that we be not ſhut out through our owne malice and vnbeleefe, to the end God accompliſh not that in vsus which is heere pronounced, that we goe not to him to hauehave the ratification of his promiſe: let vsus, I ſay, take heede, that none hinder himſelfe through his owne fault and vice. Finally it is ſaid: That God will ratifie his othe with Iſaack, foraſmuch as Abraham had obeyed the voyce of God, and had kept his obſeruations, commaundements, ſtatutes & lawes.

Heere the othe is yet reiterated, for the greater and more ſure confirmation of vsus all: For we can not giuegive any faith vntounto God, vnleſſe wee hauehave ſtoutly fought againſt diſtruſt, to which wee are ſo naturally inclined: and foraſmuch as we are yet ſo tickle as is pittiful. For this cauſe God ſweareth ſo much the more to aſſure vsus. But it is true (as hath beene ſhewed before) that this is worthy of greate blame in vsus, that wee ſhould conſtrayne God to ſweare. For we doe not honour a mortall man, if wee content not our ſelues with the ſimple worde that he ſhall ſpeake, if wee count him not for an honeſt man, contenting our ſelues in that he ſhall hauehave promiſed vsus: but when we ſay, I will that you ſweare vntounto me heerein. Beholde this is a greate ſigne of diſtruſt, and will not bee wel borne amongſt men. But if we ſhall notwithſtanding doe that diſhonour to God, to require an othe of him beſides his worde, muſt it not needes be, that we bee too too villanouſe? But if ſo be that God neuertheleſſe doe in this behalfe take pittie vponupon vsus, although it bee an intollerable vice, that we would hauehave him ſweare, farther then he hath pronounced: yet heerein hee doth apply him ſelfe vntounto vsus. What can we demaund more?

And nowe what excuſe ſhall there be, when we would yet that his promiſes ſhould be aſſured vntounto vsus by an othe? This worde then of an othe, ought to pearce vsus to the very heart, as often as it offereth it ſelfe before vsus, yea and when there is any queſtion of certifying vsus of the good will of GOD, and of that ſingular louelove which he beareth vntounto vsus, But let vsus come to that poynt where he ſayth: That this was for aſmuch as Abraham obeyed the voyce of God.

p. 76It ſhoulde ſeeme heere that GOD attributed the accompliſhment of his promiſes to Abrahams vertue, and to his merites: but we hauehave declared already that this coulde not bee, neither ought ſo to be vnderſtoode, as though the obedience which Abraham yeelded to God had beene the cauſe, why God ſhould be bounde vntounto him to perfourme that he had ſpoken: For wee hauehave ſhewed already that this was altogither free in God. When Abraham was drawen out of the Idolatrie wherein hee was (as it is declared by Ioſua:) What was it that mooued him too doe it?

Afterwardes, when hee kept Abraham to the ende, this was not becauſe hee obeyed him: For contrarywiſe hee had ſayde vntounto him longe before I will bleſſe thee, I will bee with thee, I wil be thy large recompence: Thy ſeede ſhalbe multiplyed as the ſtarres of heauen, and in it all nations of the Earth ſhall bee bleſſed, All this was ſpoken to Abraham before Iſaack was borne: and when Abraham woulde hauehave ſacrificed his ſonne Iſaack, it was ſayde vntounto him: becauſe thou haſt not ſpared thy onelyonly Sonne: but waſt ready to ſactifize him for the louelove of me, beholde I wil bleſſe thee, and this was ſpoken to him longe before: wee ſee then, that that whiche is free in God, and that which hee giueth vsus of his meere liberalttie, hee attributeth to the ſeruice which wee doe vntounto him: not to miniſter vntounto vsus any matter of pride, but this is onelyonly ſo muche the more to prouoke & ſtir vsus vp with cheerfulnes and courage to ſerue him. Marke then the purpoſe of God: It is not to the ende to rob himſelf of the praiſe which is due vntounto him, to the ende men ſhould vſurpe it: but it is becauſe hee knewe that they hauehave neede of ſpurres, and muſt hauehave aydes, and helpes to ſerue him, for otherwiſe we ſhould be colde and dull. They therefore which ſeeke heere for merits, & would darken the meere praiſe of Gods goodneſſe to exalte men, as though they were the cauſe of their owne ſaluation, it is certaine they would ouerthrowe all, yea and ouerrurne the purpoſe of God as muche as lyeth in them. Likewiſe, let vsus learne that when it is ſaide, that God will eſtabliſh his couenant with Iſaack, becauſe Abraham had obayed his voyce, that it was not to note the cauſe why: but it was onelyonly to ſhewe that the ſeruice which Abraham yeelded vntounto him was acceptable to him, to the ende that Iſaack ſhould followe him and conforme himſelf therevnto. Heereby therefore we hauehave to ſtirre vp our ſelues, as often as wee feele any ſlowneſſe in our ſelues, and when wee ſhall not bee ſo diſpoſed as were requiſite, to giuegive our ſelues fully to the obedience of God: and that we thinke, What? It is ſaid that when wee ſhall obay him, hee will accepte this as a ſacrifice of ſweet ſmelling ſauour: and yet notwithſtanding all that wee doe is nothing, there is no ſtrength in vsus: neuertheleſſe if God wil honour vsus ſo, without any worthyneſſe of ours, muſt we therfore be ſluggiſh, and not thorowly imploy all our powers to his ſeruice, eſpecially p. 77according to that grace which hee ſhall hauehave giuen vsus, and according to our ſtrength? and yet without all indenting or couenaunting with him?

Marke then how the faithfull ought to be prouoked: and that this alſo is to teach vsus alwaies to continue, to walke on in feare and carefulneſſe, when our Lord ſheweth vsus that they whome hee hath called, oftentimes make and ſhew themſelues vnwoorthy of their calling. To the ende therefore that we doe not tempt him, & that we may be ready to receiue that which he teacheth vsus, marke wherefore it is ſaid that he rewardeth our ſeruices: not becauſe we merite any rewarde. For (as I hauehave already ſayde) wee muſte not heere reaſon of that which we can doe: For we can doe nothing at al: and ſpecially that which wee hauehave doone by the grace of God deſerueth no rewarde: For God can iuſtly condemne it. But the queſtion is, that God accepteth that which we doe of his meere liberalitie, to the end to make vsus more couragious. And eueryevery one ought to apply this to his profite, when we feele that we are ſlow to doe wel through our negligence and ſlouthe. Loe then briefely what wee hauehave to learne heere.

Nowe when it is ſaide that Abraham obeyed the voyce of God: this is to ſhewe vsus the true rule howe to liue wel, to the end that eueryevery one frame not vntounto him ſelfe deuotions aparte, as we are accuſtomed to doe: For when men will ſerue God, what do they? They take libertie to liue after their owne deuice, and they contemne whatſoeuer God commaundeth. What is that, that men may call the ſeruice of God in the papacie? That which men hauehave diuiſed of their owne foliſh braine. For when men ſhall hauehave diligently gathered all their iuglings togither, which they play there, if it bee ſaid that God be wel ſerued and honoured, & yet they doe nothing of all that God hath commaunded, and that they doe deſpiſe him: It falleth out therevppon, euen as he himſelf complayneth therof: to wit, that men for their traditions reiecte that which was ordained for them.

Seeing then, that ſo it is that we are ſo inclyned too ſette out our owne fooliſh imaginations, let vsus learne that when the holy Scripture ſpeaketh vntounto vsus of liuing well and holyly, when it ſpeaketh of the perfection which GOD alloweth, that is to obay his voyce: as alſo he ſheweth vsus by his Prophet, HaueHave I demaunded you to offer mee any ſacrifice?

Nowe it is very certaine that GOD had required it? And why then doth Ieremie ſpeake thus? It is to ſhewe vsus that God reſteth not there. Where then? That we obay his voyce ſaith he Marke then the principall, and where wee muſt beginne, and which alſo is the end, whereto we muſt ſtriue and contende: that is to ſay, that God hath authoritie to rule vsus, and that wee bee his ſubiectes. But notwithſtanding wee ſhall finde it ſtraunge, that is heere ſpoken, that Abraham kepte the Commaundementes, Statutes, Ordinaunces, p. 78and Lawes of the Lorde. And yet hee had not ſo much as one worde of all the Lawe in wryting. For wee knowe howe longe a time there was betwixt the calling of Abraham and the law: to witte, foure hundred and thirtie yeeres. How is it then that God now ſayth, that Abraham kept his Commaundements, ſtatutes, ordinaunces and lawes? This is, as we hauehave ſeene before in the 18. Chapiter: for albeit hee had yet nothing written, yet notwithſtanding Abraham was not ignorant of that which God ſhould afterwardes teach his people. For he had two manner of wayes to gouerne his people: but yet this was not for that in reſpect of himſelfe he was chaungeable. God therfore had not alwayes one and the ſame way too teach the faithfull: but howſoeuer it was, yet the rule was one, whether it were written, or inſpired to them, whome he reſerued to himſelfe.

So, howſoeuer Abraham had not yet the Law written, yet he had ſufficient inſtruction, to know how he ought to ſerue GOD. This therefore is that we ought to learne off this place.

But howſoeuer it bee, GOD in the meane while, ſheweth that if we bee ready to obay him, and to bee ſubiect vntounto him, that on his parte hee will neuer fayle vsus to ſhewe vsus the way wherein we ought to walke, & walking therin we ſhall not be deceiued. But if before there were euer any ſcripture. Abraham had ſtatutes, cōmandements, lawes and ordinaunces: at this day by a ſtronger reaſon, when God hath declared himſelf ſo familiarly by Moyſes, to whom he hath further ioined the Prophets, to the ende they might there hauehave a more eaſie vnderſtanding of the law, and ſeeing he hath ſpoken in the Goſpel ſo cleerely, ſhall wee doubt that hee doth not the office of a good maiſter, to ſhewe vsus all that is good, right and iuſt? But what? The ingratitude of the worlde is ſuche, that it wil not be ſubiect nor brought into order vnderunder him: and this is aſmuch as if men would be more wiſe, then is permitted vntounto them, & would hauehave a wiſedome by themſelues, as though it had neuer beene ſayd: To God who is onelyonly wiſe, be honour and glory. 1. Tim. 1.1 Tim 1When S. Paule ſayth that God is only wiſe, this was not only for him, but this was to the end that wee ſhoulde ſearch for all wiſedome in him. For when wee will not accept this for the onelyonly rule which he hath giuen vsus, this is as if we ſhould ſay, God knewe not all that was neceſſary for vsus, it muſt needes bee that wee inuent of our owne braine yet ſome what more: and ſay this will bee better. And what blaſphemie is this? O when we ſerue God after this ſort, it is as a man woulde ſay to ſpit in Gods face. So then let vsus note that when Moyſes after he had ſpoken of the voyce of God, addeth his commaundements, his ſtatutes, and his ordinaunces, it is to ſhew vsus that God will not in any poynt faile all thoſe, who ſhalbe his diſciples, and ſhall come to be ordered by him, to hearken to his voyce. And in deede this is not onelyonly in this place, no nor in that we come to alledge: but as it p. 79were thorowe out all, where our Lorde recommendeth his law vntounto vsus, and ſheweth vsus that it contayneth all that is neceſſary to leade men rightly the way to ſaluation. And thus much concerning the words that are touched in this place. So then, when we will walke as it becommeth vsus, let vsus marke that there is but one onelyonly Iudge, to whome wee hauehave to render account. But what is it that this Iudge demandeth? Not that eueryevery one ſhould be driuen by his owne fantaſie, or that our good deuotions ſhould be put in the place of his word: but that we ſhould hearken vntounto the voyce of our God, and then that wee ſhould be apte to learne, to bring vsus in order vnderunder him: & in ſteede that men imagine, that they hauehave doone wonders to binde God vntounto them, by their vertues and merites, that we content our ſelues to be approued before him and his Angels, although the worlde be not contented therewith.

But now let vsus fal downe before the maieſtie of our good God, in acknowledging of our faultes, praying him that it will pleaſe him to touch vsus to the quick, that wee may more and more bee brought both to repentance & to humilitie, continually to lament before him, and to pray him, that it will pleaſe him to cleanſe vsus from all our vices, & to make vsus to walke in ſuch integritie, that our life may be fully framed to his righteouſneſſe, and that by this meane, his name may bee gloryfied: when he ſhall hauehave al the rule ouer vsus, and that we ſhall walke according as he hath taught vsus by his worde, without adding any thing therto of our owne: and that he will in ſuch ſort ſupporte vsus in our weakeneſſes, that we ceaſſe not alwaies to cō tinue in his holy vocation, albeit we go not on ſo ſwiftly, and run not with ſuch zeale and feruencie as we ought: & that in the meane time we may be armed (howſoeuer it fall out) with his power, to fight againſt all temptations, and neuer to decline out of the good way, albeit wee hauehave many occaſions therto. And that he may not only ſhew vsus this fauour, but alſo to all peoples and nations of the Earth &c.