Thirteen Sermons on Free Election in Jacob and Reprobation in Esau, Sermon 8

Thirteen Sermons on Free Election in Jacob and Reprobation in Esau · Sermon 8

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

11 And Abimilech commaunded all his people ſaying, He that ſhall touch this man or his wife, he ſhall vndoutedly dye the death.

12 Now Iſaack ſowing in that lande, he got eueryevery yeere an hundred meaſures: ſo did Iehoua bleſſe him.

13 So did that man increaſe, and growe on with a continual increaſe, euen vntill he was very rich.

14 For hee had great poſſeſſion of flockes, and poſſesſion of droues, and ſo great a familie, that the Philiſtians inuied him▪

p. 9315 And they dammed vp all the Welles, which his fathers ſeruantes had digged, in the time of his father Abraham filling them vp with earth.

16 So as Abimilech ſaid vntounto Iſaack, Departe from vsus, for thou art made more mightier then we.

17 Therefore Iſaack departed from thence, and pitching his tentes in the valley of Gerar, he ſetled there,

18 (For Iſaack had digged againe the wels of water, which they had digged in the time of Abraham his father, and which the Philiſtines had dammed vp after the death of Abraham: & he had giuen them names, according to the names which his father had giuen them.)

19 And the ſeruants of Iſaack digging in the ſame valey, they found there a well of liuing waters.

20 Now the Shepheards of Gerar, contended with Iſaacks ſhepheardes ſaying: Theſe waters are ours: Wherefore they called the name of that wel Heſek, becauſe they had mooued ſtrife with them of their owne accorde.

21 Afterwards when they had digged another Wel, they contended alſo for that. Wherfore he called the name of that Sitnah.

WEE hauehave ſeene howe God had pittie vppon Iſaack, althoughe hee was woorthy to hauehave beene forſaken in the time of his neceſſitie: For this was a ſingular fauour, that Rebeccaes chaſtitie was kept: becauſe Iſaack had giuen it ouer, & aſmuch as was in him forſaken it, for the ſauegarde of his owne life. Loe a diſtruſt which deſerued rather ſeuere chaſtiſement: but yet would God ſupporte him, and be the protector of his wife, who otherwiſe was forſaken. Now it is ſaid heere, that God ſtretched out his mercy farther: that is to ſay, that he would hauehave Iſaack to be in ſafetie for the time to come, and that none ſhould moleſt him either in his owne perſon, or concerning his wife. And in very deede it muſt needes be that this prouiſion was frely giuē him: For it might hauehave byn layd in his diſh that he had not greatly paſſed that his wife had byn put to ſhame and reproch. And this was to cauſe him eueryevery day to hauehave many quarrels. But heerin God tryeth him: and yet he vſeth the King of the coūtrie, to the end he might be in reſt, to the end that none ſhuld come to aſſaile him. It is therfore ordained that none ſhal touch him vponupon pain of death. Now this was don by ſpecial priuiledge according to that we hauehave aleaged out of the Pſal. That God for the fauour he did beare to Abrahā & Iſaack, euen chaſtiſed Kings & rebuked peoples: but yet ſo much as we may gather that Abimilech, beeing ſeazed with feare, made a decree the which was very right. And why was not this lawe perpetual? Becauſe that men who hauehave not the liuely roote of the feare of God, doe nothing but by force and violence, there is no holde nor conſtancie in them, as we ſhal finde oftentimes. But in aſmuch then as Abimilech perceiued, that if Iſaack were offended or that any did him any wrong, that this ſhoulde not remaine vnpuniſhed, & that God would take vengeaunce of it: Loe why he was thus brideled.

Now this is rehearſed vntounto vsus aboue all, to the ende wee might knowe, how God hath kept his owne, though they hauehave dwelt amongſt wicked p. 94& cruel people, as it were amongſt ſauage beaſtes: neuertheleſſe hee hath mayntained them by his power: & this is to the end that we likewiſe ſhuld truſt in him. For the goodneſſe of God, which he vſed towards our olde fathers, is not only rehearſed vntounto vsus, to the end that we ſhould know that he was then pitifull towards them which truſted in him: but that we ſhould not doute, that he wil ſuffer vsus to be moleſted at this day, ſo that wee hauehave our refuge vntounto him: and when we knowe that he will be on our ſide, that we be alſo certaine that he wil maintaine our parte, and that his protection wil be inough for vsus, againſt whatſoeuer, men ſhal be able to attempt or deuiſe againſt vsus.

When therfore we ſhal hauehave ſuch an affiaunce, the example of Iſaack which is here rehearſed vntounto vsus, ought too ſerue vsus for an inſtruction, as if God ſhould ſhew vsus his hand ſtretched out, to help and ſuccour vsus in our neede. And ſpecially when our enemyes ſhalbe ſtrong and mightie, and that nothing ſhalbe able to let them here belowe, from oppreſſing vsus, then let vsus knowe that God wil not ceaſe to put to his helping hand. For we knowe what he hath ſaide by his Prophet Eſay touching his Churche, that it is more precious vntounto him, than all the Realmes and Empires of this world.

Nowe admitte wee be neuer ſo much deſpyſed of worldlings, that wee ſeeme not woorthy too them (as a man woulde ſay) to be caſte too the Dogges: Yet howſoeuer it be, foraſmuch as God hath once declared that wee are his flock, and that he hath taken vsus into his charge, let vsus aſſure our ſelues, that he wil not fayle vsus, when we ſhall bee aſſaulted of them who torment vsus, and to whome it ſeemeth, that God muſt not touch them. But moreouer Moyſes addeth: That Iſaack ſowing, he gathered an hundred meaſures.

That is to ſay, an hundred times aſmuch as hee ſowed. Heere a queſtion might be aſked, ſeeinge Iſaack had not one foote of land, how hee coulde ſowe. But ſome imagine that hee had purchaſed ſome there: but this were againſt all reaſon. For it muſt bee that the fathers content them ſelues, with the promiſe which was giuen them, and that they dwell in the land of promiſe as ſtraungers. And in deede, it is ſaid ſoone after, that Iſaack pitched his tentes, to declare that he had no certain houſe nor building. We ſee therefore that he was a vagabonde in earth, as was his father Abraham: but he might well hyer ſome land to ſowe therin: For he had a great familie: as we ſawe Abraham him ſelfe had, who gathered out of his houſe more then foure hundreth choſen men, to enter into battel. Iſaack had not much diminiſhed it as wee ſee: likewiſe it muſt be that he could not bee much encreaſed, eſpecially dwelling in a ſtraunge country: he had hyred ſome farme or taken ſome lande to ſowe therin: according as we knowe that the ancient fathers, although God had inriched them, yet they ceaſed not to giuegive them ſelues to laboure both they and their houſholde. For although they p. 95had both riches and commodities, yet they abuſed not thoſe benefits that God had ſo bountifully beſtowed vponupon them, in pompes nor in Idlenes too become Kinges: but to maintaine alwaies them ſelues in the meane eſtate. Marke then briefely that we hauehave to learne, when Iſaack hauing hired ſome poſſeſſion ſowed therein. And this is rehearſed of Moyſes becauſe he addeth, that GOD bleſſed him therein, and made him ſo to proſper, that hee gathered in an hundred folde. But we ſhall finde it ſtraunge in this countrie, which was ſo hungry and as it were barren in compariſon of Iudaea and Syria, and of thoſe Countryes there aboutes: eſpecially when he ſpake of an hundred folde, for aſmuch as the thing may ſeeme incredible vntounto vsus: becauſe we eſteeme that which is ſpoken vntounto vsus according to that we hauehave ſeene.

But it is not without cauſe that our Lorde Ieſus Chriſte, declareth this vntounto vsus by a ſimilitude, taken from the ſeede which is ſowen: although he ſpake to another purpoſe: but notwithſtāding he ſayth that whē men ſhal ſow, one parte falleth into the path, and the foules of the ayre deuoure it: another ſhall fall among ſtones, and this ſhal take no roote: for it hath no nouriſhment: The other parte ſhall be choked among buſhes and thornes: But that which falleth into good ground (ſayth hee) ſhall bring fruite, one thirtie, the other ſixtie, and the laſt an hundred folde.

When we come thus farre (as I hauehave ſayd) we cannot be perſwaded therein, vnleſſe the ſonne of God had ſpoken it. But the auncient fathers, who hauehave written of the land of Chaldaea, and eſpecially hauehave bin in the ſame place, & know it thorowly, they ſay that the ordinarie increaſe was Lxxx. & an C. But here bicauſe he ſpake of the coūtry of the Philiſtines which was fertile, but not as Chaldaea, therefore Moiſes reherſeth that, for a ſingular gift which God gaue vntounto Iſaack, that hee gathereth an hundreth fold. Loe here a ſigne of the bleſſing of God vppon Iſaack, yea concerning that, which belonged vntounto this tranſitorie life. For although the auncient fathers alwaies reſpected the heauenly inheritance, and bent al their affections thitherward: yet notwithſtanding beeing mortall men, they needed that God ſhoulde giuegive thē ſome taſte of his goodnes in this world. For that which S. Paule ſaith,1. Tim. 4.1 Tim 4 hath alwaies place here: That the feare of God hath the promiſes not onelyonly of euerlaſting life, but alſo of this preſent life. While we are in this life God wil not giuegive vsus the fulnes of thoſe bleſſings he promiſeth vsus: For in very deed, we woulde hauehave our paradiſe here, and we would caſt our eyes no further but al our ſenſes would be cleane glutted, if GOD ſhould giuegive vsus in al reſpects ſuch abundance as we require, & therfore he giueth vsus onelyonly a little taſte of his goodnes, to the end to draw vsus on further. But what though? yet cā wee but in parte acknowledge that God is our father not only by the teſtimonie that we hauehave thereof from his mouth, but alſo by thoſe bleſſings which he liberally beſtoweth vppon vsus. And heere wee beholde both theſe things, in this hiſtory which Moſes ſetteth down: p. 96that is to ſay, that God bleſſeth his owne, in ſuch ſorte, that they hauehave occaſion to reioyce in him: & yet in that he deuideth their morſels in ſuch a portion, that they be alwayes in mourning whilſt they are in this worlde, and thereby are occaſioned to caſt their eyes farther. For mark our father Iſaack, he proſpereth, he increaſeth, and becommeth mightie, ſo ſaith Moyſes: & he ſaith not only that God bleſſed him at once: but that he multiplyed him in ſuch ſort that he always grew & waxed richer and richer. But on the other ſide he addeth: That the Philiſtines enuyed him.

Wee ſee that Iſaack had ſuche cauſe too reioyce in God for the proſperitie which was giuen vntounto him, that yet notwithſtanding God awakened him, and mixed his ſweete meate with ſome ſower ſauce. This was a great cauſe of ioy vntounto him, when GOD did ſo ſenſibly multiply him. It was as it were a looking glaſſe to all the Philiſtines, wherin to behold what it was to ſerue god: yet notwithſtanding this turneth to his trouble & cauſeth him to be moleſted. We ſee thē how God tempereth his benefites which he beſtoweth liberally vponupon his children (I ſay, the temporall benefites which concerne this life) that they can neuer ſettle them ſelues and reſt therin. But yet here further a queſtion might be aſked, why God cauſed Iſaack ſo to proſper, that the inhabitāts of the coū try ſhuld riſe vp againſt him. Had it not byn much better for him that he had continued in a meane eſtate, & had liued quiet vnderunder his tent then to be ſo inriched that eueryevery one ſhuld war againſt him, & that they coulde not abide him, fearing leaſt hee woulde become Lorde ouer them, and treade them vnderunder his feete? If GOD had kept ſuch a meane, it ſeemeth that it had beene more profitable to Iſaack. Wherefore then is it that hee doth multiply him, and that this is the cauſe that hee is purſued, yea, and that he hath no water for himſelf neither for his familie or for his cattel? But God is ſo wiſe in diſpoſing all things, that if hee make his ſeruants to proſper, he ſheweth them that they ought to keepe them ſelues faſt vntounto him, and that they hauehave occaſion to bleſſe him. And yet notwithſtanding: when he layeth them open to troubles and vexations, hee turneth this alſo to theire good. So then we muſt marke this for a rule, That all the graces which we receiue from the hand of God in this world, they are ioyned with ſome miſeryes, & that our honey is neuer pure, but alwaies there is ſome vineger mixed with it: God coulde well take another courſe, if it had pleaſed him: but we muſt be ſubiect vntounto him, and be content with that, that he doth, although that our ſenſes and the luſtes of our fleſh reſiſt againſt it. And true it is that a man which were well aduiſed, would neuer ſeeke to be rich nor wealthy: and ſo that he might hauehave competent for meat and drinke & clothing: he would ſeeke for no other ſtate or conditiō. Yet notwithſtanding it pleaſeth God to exerciſe one ſort with pouertie, and to be bountifull towardes others: and both poore and rich may be faithful, and bothe twoo the children of God. I ſpeake not p. 97of all in generall: but wee ſee that there are ſome fearing God, who are not all of like eſtate, & condition: Some of thē hauehave wealth inough for their maintenaunce, yea & that to make them liue with ſome credite and countenaunce amongſt men: others ſome hauehave ſcarcely a morſel of bread to eate.

Nowe if it were in vsus to order this matter, wee woulde that God ſhould vſe rather an equall and like meaſure: yea, but he knoweth wherefore, he chuſeth rather ſuch a diuerſitie. And therefore (as I hauehave ſaid) it is for vsus to cōtent our ſelues with his pleaſure. And ſo when it pleaſeth him to make his ſeruants to proſper in ſuch ſorte, that wee may know for a ſuretie that his bleſſing reſteth in their perſons, it is a teſtimonie of his goodneſſe: and heereof they ought to make their profite. But whē there is any ſowrenes mingled with it, they ought to thinke, GOD woulde not that I ſhould ſleepe heere, nor reſt my ſelfe ſo vppon theſe earthly benefites, that they ſhould make mee to forget euerlaſting life. It behoueth therefore that the faithfull hauehave this wiſdom and conſideration in them, that alwayes they know how to make their profite, of thoſe benefites that God beſtoweth vponupon them: & in the meane time that they forget not the fauour that he hath ſhewed vntounto thē? although that they hauehave many cares, griefes, troubles and wronges, which ſhalbe done vntounto them by mē. And namely here both the rich & poore, are taught their duety. When a man ſhall be afflicted with pouertie and need, yet in the meane time god wil not ſuffer him to be ſo deſtitute and forſaken, but that alwaies he ſhall hauehave ſome little portion, too the ende hee may feele that God hath care of him. And therefore when the faithfull hauehave not all that they deſire: but God leaueth them there as if he forſooke them: they muſt not therefore murmure againſt him nor think that he hath caſt them off: but how little ſo euer it be, that he hath giuen them (yea be it neuer ſo little) they muſte apply it to taſte the goodneſſe of God, ſo that they may call vponupon him as their father, and put their truſt in him, and patiently beare their condition, which otherwiſe would be hard and miſerable vntounto them. And as for the rich, when they ſhall hauehave more wealth then they hauehave neede off, if this breede them any care, and bringe ſome griefe as the common Prouerbe is: He that hath land, hath warre at hand. If a man hauehave but an Acre of ground, he ſhall either be drawen into ſute of lawe, or elſe hee ſhall hauehave ſome other trouble about it. As for the rich (I ſay) when they ſee theſe things, that they cānot poſſeſſe their goods with peace and quietnes, but that they ſhall alwaies hauehave ſome trouble and diſquietneſſe withall: let them know that for all this, they muſt not be diſtaſted, & that the bleſſing of god always giueth them courage to truſt in him: and that they be not led to vnthankfulnes and forgetfulneſſe: but that alwaies they bleſſe his name. And this is it that wee hauehave to note out of this place where it is ſaid, that, God made Iſaack to proſper, & that this was the cauſe that moued the inhabitantes of the p. 98coūtrie to enuy him, who therfore did driue him out from amongſt them. Now it is ſaid expreſſely That the king of Gerar ſent vntounto him ſaying, wee cannot ſuffer thee to tary amongeſt vsus, for thou art mightyer than we. Here we ſee more cleerely that which erſt I touched: to wit, that they that are not wel roted in the feare of God may do vertuous acts: but this is as it were by blaſts & they doe not continue, ther is no perſeuerance vnles it be in them whom God gouerneth, & whom he hath ſo reformed by his holy ſpirit, that they follow on their courſe til they cōe to the goale: yet notwithſtanding euē the faithful them ſelues are not ſo conſtaunt in wel doing, but many times they tread awty & go out of the way: but God correcteth them, & when they are ſtrayed here and there, he bringeth them back into the good way. But as for them whom he hath not yet regenerated and borne anewe, & who keepe their naturall inclination, although it ſeeme oftentimes that they wil doe meruels, yet loe in the turning of a hand they are chāged. We ſee this in the king of Gerar, ere while he was as an Angel: for whē he ſpake of abuſing another mans wife, he ſaid that it was to infect the whole country, and to cauſe the vengeance of God to come vponupon great and ſmall. Behold, a diuine ſentence, it ſemeth that God ſpake by his mouth, and indeede there is no doubte but that this confeſſion was wrung from him both againſt himſelfe, & againſt all thoſe, who eſteemed this (as a man ſhould ſay) for a veniall ſinne.

Beholde then Abimilech who ſheweth that God had euen inforced him & inflamed him with ſuch a zeale, that he had this fault in great deteſtation, for he knewe that it was diſpleaſing to God. And therevpon he cauſed his Proclamation to be made, that no man ſhoulde touch Iſaack nor his wife, vponupon paine of death. This is yet another commendable poynt: It ſeemeth therefore that Abimilech was wholly become fearing GOD: but ſtraight way after he ſaith vntounto Iſaack, Away, get thee hence. He driueth out Iſaack: hee knoweth that Iſaack is vnderunder the protection of God: and when hee attempteth any thing againſt him, is it not as it were to diſpite God, and to breake the ſauegarde which hee hath ſet vponupon his ſeruaunt?

Let vsus learne therefore, that ſeeing it is ſo, to be ſo cōuerſant amongſt thoſe which hauehave no feare of God, as that, if they be gentle & curteous for a time vntounto vsus, & afterwards be changed, that wee beare it with patience, and that wee bee ready too ſuffer iniury of them, after they hauehave don vsus good. Moreouer let vsus knowe that vnleſſe God hauehave imprinted his feare in vsus, and giuen vsus a liuely roote of it, we ſhould neuer hauehave any cōſtancy or ſtaiednes in vsus. Let vsus pray vntounto him that it wold pleaſe him to ſhew vntounto vsus by effect, that he hath truely renewed vsus by his holy ſpirit: & that we hauehave not a zeale like vntounto a fire of ſtubble which quickly goeth out: but that wee may deſire alwayes to march on forwards in his obedience and to continue therein: and although that we ſomtimes p. 99ſlide from it, as we are very weake, notwithſtanding that wee be not cleane miſſeled and caryed away from him, but that we may followe on our courſe euen vntounto the ende. And ſo we hauehave too beſeech him from day to day, that he will increaſe in vsus the graces of his holy ſpirit: for were our deſire neuer ſo good, it is certaine that wee ſhoulde be quickly colde: and as our nature is vnconſtant, wee ſhoulde from this day ere too morrowe bee chaunged, were it not that God continued to gouerne vsus. This is it in ſūme that we hauehave to marke. Now the reaſon that is heere brought by Abimilech, is taken from common experience: For wee knowe that rich men deſpiſe the poore, & he that hath muck, thinketh that others are not equall vntounto him: thervpon is hee by and by puffed vp with pride and boldenes, and crueltie followeth: as it is ſaid, Men are like vntounto horſes, when they are well fed, they are wanton and vntamed, they kick, they bite: to be ſhort, they will not be ridden. And thus fareth it moſte commonly with men. So then, when a man commeth to be of great ſubſtance & wealth, it is certaine that by nature he wil be bent to aduaunce himſelfe, and pride will beare ſway in him. And ſo is it expreſſely ſaide of Sodom, That when they had great abundaunce of wealth, they became proude, & afterwards followed crueltie, ſo that they had no pittie vponupon their poore neighbours to help them. And this is as it were almoſte an ordinary matter.

So then, when Abimilech ſayth vntounto Iſaack: Thou art ſtronger than we: departe therefore and get thee hence. This is becauſe men doe abuſe the graces of God, and cannot content them ſelues with ſobrietie nor modeſtie, when God doth aduaunce vsus.

Now we knowe heereby, howe peruerſe wee be: for in that God ſheweth him ſelfe liberall towards vsus, it is certaine that he draweth neere vntounto vsus, and draweth vsus neere vntounto him: & this ſhould giuegive vsus an occaſion to humble our ſelues ſo much the more. For ther is nothing that ought more to bring vsus into order, and to doe our duetie, then when God ſheweth him ſelfe on this ſort vntounto vsus, and that we walke as it were in his ſight. But if wee abuſe his graces, and (as I hauehave already ſayd) if riches ingender in vsus both pride and preſumption, and therevpon contempt of thoſe which are our inferiours, and afterwards crueltie, ſo as wee torment one and moleſte an other: wee deuoure this man heeere and that man theere, is not this to turne light into darckneſſe? So then we hauehave to knowe the peruerſitie which is in vsus, and wherevnto we are not onelyonly inclined, but alſo giuen, vnleſſe that God doe withdrawe vsus from it. Nowe when God dealeth wel with his children, it is certaine that he doth correct this vice in them, that they hauehave no luſt to aduaunce them ſelues, to put out their hornes, and to ſhew foorth their iolities, and to treade vnderunder their feete thoſe which are not equall vntounto them: and we hauehave already declared, that there is alwayes mingled a certain cooling, to the ende they ſhould not glorye and flatter them p. 100ſelues too much in their felicitie. Howſoeuer it bee, it muſt be that he work heerein by his holye ſpirite, for there will neuer be any modeſtie in vsus, when ſoeuer any occaſion is offred vntounto vsus to aduaunce our ſelues: The pille of an Onion (as the common Prouerbe ſayeth) is enough to make vsus to forget from whence wee are, and to make vsus drunken with arrogancie, and too deſpiſe all other.

But Iſaack was not ſo giuen too pride and preſumption: and Abimilech doth him wrong. But (as I hauehave ſayd) hee meaſured it according to the common Elle, becauſe that the faſhion of men is alwayes to oppreſſe the leaſt, when they can doe it, and to take, leaue according to their might to hurte.

And therefore it is that Abimilech ſayeth: Thou art more ſtronge then wee. And hereupon wee hauehave to note that God admoniſheth vsus by this common example, to cary our ſelues peaceably & modeſtly: when wee hauehave any occaſion offered vsus to make any account of our ſelues: that we lay it aſide, & be ſo much the more carefull to keepe our ſelues in our degree, yea in the baſeſt, and in the meane while, if it pleaſe him to bring vsus down and to holde vsus in a lowe and deſpyſed condition, let vsus knowe that he doth it for our good, & that it is as a preſeruatiue medicine: and let vsus know, that if wee were aduaunced to any highe place or honor, that it would be to make vsus ſtarke blind. And this is it that we hauehave to beare away in this place. Now it is ſaide afterwardes: That Iſaack came into the valley of Gerar.

He went not quite out of the countrie: but hee went aparte, to the end not to be any more in their ſight, & to take away all occaſion of malice, from all the inhabitantes of Gerar: for we know what manner of people the Philiſtines were. Heere we ſee in the firſte place the patience of Iſaack: who not onelyonly replyed not: but to purchaſe peace and reſt, truſt vp his baggage & went his way, to pitch his tent elſewhere, and heerein he hath ſhewed his humilitie. It is true that he wente not quite out of the countrie: but yet notwithſtanding hee might hauehave made ſome reſiſtāce, for to hauehave taryed in that place, where he had as it were taken a Farme. We hauehave ſeene that his father Abraham had as it were prepared a litle armie in his houſe: he might hauehave therefore doone the like, and ſo might hauehave withſtoode the wronge which was doone vntounto him. But hee is ſo farre off from this, that hee is as it were a Lambe: and Moyſes ſayeth not, that hee mooued any greate contention, or that hee ſkirmiſhed, though he were chaſed from them & that wrongfully, after they had receiued him, and after they had ſhewed him ſome ſigne of curteſie: but hee leaueth all. So then we are taught when wee ſhall be oppreſſed, to beare our wrongs patiently, and not to take the ſwoord in hand, to worke our reuenge, when it ſhall ſeeme that wee hauehave a iuſte p. 101cauſe before men. For wee knowe what is commaunded vsus: to wit, to giuegive place vntounto wrath: that is, to ſuffer that God reuenge for vsus, and ſo let vsus followe our father Iſaack, in that that hee ſuffred him ſelfe, to be wickedly driuen out of the countrie, where hee had ſo behaued himſelfe, that hee ought rather to hauehave byn beloued of all. For what occaſion had they giuen them that they ſhould ſuſpect any euill in him? And yet notwithſtanding they caſt him out, and ſay that he is too ſtrong, as though hee had abuſed his greatneſſe. So this is one leſſon touching this retraite of Iſaack, where it is ſaide that he came into the valley of Gerar.

Nowe Moyſes addeth another temptation, which was very hard vntounto him: and that was that he had digged the welles that his father Abraham had digged in his life time, and that he kepte the ſame names that was giuen vntounto them. Heere wee ſee in the firſt place the malice of the Philiſtins, although that Abraham had liued very curteouſly amongſt them: yea and that Abimilech this mans predeceſſor, had made a league with him, & came to ſeeke him, and Abraham in way of homage, had giuen him one of the Welles that he had digged, which he had bought againe, and had preſented the homage vntounto him as wee hauehave ſeene: yet notwithſtanding all this, that they came to damme vp theſe welles. They knew that Abraham was the ſeruant of God & a Prophet: God had maintained his quarrel, and they had a viſible teſtimonie therof: for euen the houſe of Abimilech had beene beaten, and GOD hadde ſcourged it: and therefore they might hauehave beene moued thereby to hauehave ſuffered him: and albeit they had not for a time beene well aduiſed, ſeeing that Abraham hadde proteſted that hee woulde not doe wronge nor hurte any, as hee had beene ſworne too Abimilech: they ſhoulde hauehave contented them ſelues heerewith: they hadde knowen the man to be very loyall, and keeping his promiſe where he had made it: notwithſtanding to the end he ſhould neuer returne againe, they dammed vp the Welles which he had digged: for there is no doubt, but this was doone to the ende to ſhut him out from comming any more amongſt them: For as he was a ſtraunger, hee might hauehave ſoughte out a place fitte for him to dwell in: as if you would ſay, at the leaſte wiſe I ſhall hauehave Water, and againe there is ſome paſture for my Cattel. So then, hee might hauehave returned backe againe: but what doe they? ô when the water ſhall be taken away from him, hee ſhall be conſtrayned to ſeeke paſture elſe where: hee can neuer returne hither againe. See heere a vile & miſcheuous malice: but let vsus knowe that it is Gods will, that his childrē ſhould be ſo moleſted, to proue their patience. And againe, let vsus note that all falleth out to the confuſiō of the wicked, when they are ſo vnkinde againſt the ſeruants of God: For it is certaine that if Abraham had, dwelt there, the bleſſing of God had reſted in that Countrie. And when it is heere p. 102rehearſed of Iſaack, that he gathered in an hūdreth folde ſo much as he ſowed, there is no doubte but that the land was fertile, and that all his neighbors taſted of the fauour of God. To be ſhort, the children of God alwayes giuegive ſome ſweete ſauoure of his merciemercy: and wee hauehave ſeene that which was ſaid of Sodom and Gomorrhe, that if God could onelyonly hauehave but founde one ten, the Cittie had not beene ſuncke.

But ſee the contemners of GOD and the vnfaithful, who driue out the faithful from amongſt them, and cannot abide them: and this ſhall alwayes turne to their owne confuſion. In the mean while God will hauehave pittie vponupon his owne, and howſoeuer they be thruſt out of the worlde, are perſecuted, and hauehave not where to ſet their foote, yet will he alwayes finde ſome refuge and ſhadow for them: but yet we muſt bee armed with greate patience, when men are ſo cruell vntounto vsus, that wee can finde no equitie amongeſt them, that they are as mad beaſtes: yet muſt wee endure all this, that we may be armed with the ſpirit of God, which is the ſpirite of lenitie. For certaine it is that wee neede nothing to make vsus to caſte out our poyſō: For we are ſo delicate & nice, that we can ſuffer nothing, and we are alwaies ready to reuenge our owne quarrels. Wee ſhall therefore neuer bee ſo gentle, to beare the wronges that are doone vntounto vsus, vnleſſe that GOD gouerne vsus by his holy Spirite: but howſoeuer it bee, the example of the fathers is heere ſet before vsus, to the ende we ſhould learne, not to vexe and diſquiet our ſelues too much, when men torment vsus in any maner of ſorte whatſoeuer.

Moreouer it is ſaid heere expreſſely, that Iſaack kept the names of the Welles, as we hauehave ſeene of Berſeba, which was the Well of the othe, in aſmuch as Abimilech had there ſworne with Abraham. Nowe this was to maintaine poſſeſſion: For this was aſmuch as a publique inſtrumente or Indenture, or rather more. Abimilech had made a league there with Abraham: Loe, a promiſe made with a ſolemne ceremonie, Abraham had acknowledged homage vntounto him for the Welles: the name teſtifieth the ſame. So that Iſaack pretendeth that the inhabitants knew, that this was a parcel of the inheritaunce which his father had purchaſed, for him, and therfore that it was his owne by law. But all this preuaileth nothing, what iuſt title ſo euer he had, yet notwithſtanding they ceaſſe not too quarrel againſt him. Thus we ſee, howſoeuer the children of God ſeeke nothing elſe, but to inioy that which is their owne, and which it is lawful for them to vſe: notwithſtandinge they ſhall bee thruſt from it. For the contemners of God are impudent: and what ſoeuer men alleadge vntounto them, yet neither reaſon nor equitie can preuaile with them, and be made account off. When we ſhall ſee the like at this day, let vsus not think it a newe and a ſtraunge thing. There was more ſimplicitie in that time then, and yet neuertheleſſe we ſee that p. 103Iſaack muſt be thruſt from all that which he pretended as iuſtly to be his, as was poſſible.

Nowe therevpon it is ſayd, that he gaue names to theſe two Welles which were takē from him, that is to ſay, for which he was drawen into law: that is to ſay, from which he was put: For it booted him not too pleade, as at this day: but by violence hee is driuen out of poſſeſſion. Nowe there is no doubt when hee gaue theſe names of ſtrife and brable, or contention, but that this was doone, as if he made his complaint to God, when he ſaw that mens eares were deafe, and all reaſons excluded: he hath no other way, but this to ſet vp a memorial, to the end God might hauehave pittie vponupon him. Now therfore let vsus learne, when we can gaine nothing by bringing foorth our titles and right to keepe that which is ours, & that which is giuen vsus: that yet notwithſtanding wee leaue not off to truſt that in the ende God▪ will hauehave pittie vponupon vsus. Loe then what wee hauehave to doe: That is, that aſmuch as lyeth in vsus, wee indeuour that men may leaue vsus in peace, and that they come not to deuoure vsus. This ſhall alwayes be lawfull to the children of God: For howſoeuer wee bee commaunded to be as ſheeepe amongſt Wolues, yet hath God permitted vntounto vsus a peaceable defence, inaſmuch as he hath taken vsus into his hands.

We muſt indeuour therfore, aſmuch as lyeth in vsus, to repell all violences, wrongs, outrages and ryots, that ſhalbe done vntounto vsus, & all moleſtations that can be deuiſed againſt vsus. HaueHave we done this? If we gaine nothing, and that men be ſo obſtinately bent to miſchief, and ſpecially if they be poſſeſſed with ſuch furie, that all reaſon be troden vnderunder foote amongſt thē, let vsus hauehave recourſe vntounto God, and pray him that it wil pleaſe him too take oure cauſe into his owne hands: and doubte wee not, when men ſhal become ſo vncurteous, that they ſhal deride at whatſoeuer we can alledge, that in the ende God wil take order with them. Lo then what we hauehave to beare away of the example of Iſaack, when he named the welles. Strife, debate & contention. For this was not of Choler, or of the Splene: as there are very many which wil reuenge themſelues, and caſt out ſome iniurious word: but Iſaack commended his cauſe too God: as alſo wee are exhorted by Saincte Peter, that if wee bee enuied of men & can find no remedie at their hāds, that then we wait whē God will put to his hand, as ſurely he wil.

Nowe in the ende it is ſaide, that Iſaack hauing digged a Well for which hee was not aſſailed, that hee named it Reb…boh as if hee ſhoulde ſay, Largeſſes: and ſpecially hee putteth it in the plural number: and contenteth not himſelfe to ſay. Loe a Largeſſe but he ſaith, beholde the Largeſſes which God hath beſtowed vponupon vsus. Wee yet ſee more plainely that which I hauehave touched before: That is, when Iſaack was in ſo greate diſtreſſe that hee had no water to drinke, that men were ſo cruell vntounto him that hee could not drinke of the water which he had digged by his owne labour, p. 104and by the handes of his familie, that hee remitteth this matter to GOD, who is the iuſte Iudge.

But contrarywiſe, when God had compaſſion vppon him, and that men came no more to torment him, and that hee had water to drinke for him ſelfe, and for all his company: Oh well ſaith hee. This is God that hath beſtowed this vponupon me. He ſayth not ô: in the end yet I hauehave obtained my purpoſe, Theſe wicked ones hauehave let me alone at the length: nowe let vsus take our eaſe? Hee ſpeaketh not ſo ſimply, as a prophane man would hauehave doone, but he would hauehave a memoryall of thanks giuing vntounto God, as he had ſet vp memorialls of his complaint to drawe the Lord to hauehave mercy vponupon him.

Likewiſe his minde is, now that this benefite of God ſhould bee as it were ingrauen there, and that men ſhould ſpeake of it, not onelyonly for three dayes, but after his death: and that they ſhould acknowledge that Well a ſigne of the fauour that God had ſhewed him. And let vsus note this circumſtance: For hee ceaſeth not to giuegive GOD thankes with a quiet hearte, though hee hadde beene a longe time afflicted. When wee hauehave endured long the like troubles, the graces of God are wont to bee darkened by that feeling of our euill: and if GOD ſuffer vsus to languiſhe for a time, although afterwards hee reach out his hand vntounto vsus, yet we thinke it is not from him: but we attribute this to fortune.

But Iſaack did not ſo: but although he was driuen out, and that he had indured this for a long time, yet ſo ſoone as God had giuen him releaſe, he bleſſeth his name, and ſayth, God hath inlarged me. Loe (ſayth he) the largeſſes or bounties of GOD. which I beholde in this Well. But nowe in the ende we hauehave to note the patience of Iſaack, when we preach now a dayes of patience, hardly can we get this poynt, that if wee hauehave to indure neuer ſo little, we be not by and by hot & angry: and when it ſeemeth that we are very patient, yet there wil alwayes be ſome grudging, vnleſſe God euen at the firſt puſh comfort vsus: & in the meane ſeaſon, what ſuffer we? Surely in a manner nothing. If we endure but a fillip, ô, it is ſo hard as nothing can bee harder: and moreouer if men goe on to doe vsus wrong, ô, we ſuffer too much. But we are farre of from this lenitie and ſoftneſſe, which is here ſhewed vsus in our father Iſaack. Wee wil ſay I cannot beare it. If any man wronge vsus, but the value of three halfpence, or of ſome ſmall portion of our good: ô I can not indure it: this is too much. Yea but Iſaack ſtriued for water (I ſay ſtriued,) hee tooke not a ſword to fight: but he ſuffred wrong: although he had digged the welles, and his father had purchaſed them with his owne proper good, and that the Kinge had made him a graunte, and that he had digged them againe, and taken a greate deale of trauell to hauehave water to drinke, notwithſtanding all this, we ſee his patience. And ſo when God ſhall afflict vsus, and ſhal looſe the bridle to the p. 105wicked, that wee ſhalbe pilled & polled of them, let vsus yet knowe that we are not come to that extremitie, not to hauehave a drop of water, and to hauehave thoſe elements taken from vsus, which God would hauehave common amongſt men. For eueryevery man will hauehave his portion aparte, bothe of corne, and of wine, of fleſh, and ſuch like thinges, and of moueable and poſſeſſions: eueryevery one will hauehave his owne: but as for water, it is an Element which GOD hath ordayned for all men.

When there are Riuers, Welles and fountaines in any high way: why ſhoulde they be taken away from thoſe that are the creatures of God? But howſoeuer it bee, yet it fell out that our fathers were brought to ſuch extremitie. And this (as I hauehave already touched) ſerueth to this purpoſe that wee ſhould learne to be patient, not onelyonly to ſuffer ſome one little iniurie, or twoo or three: but that in all reſpectes we ſhoulde bee ſo meeke and ſofte natured: that if it were in a matter of life and death (as they ſay) we put our hope in God, that he wil ſhew himſelf pitiful towards vsus. And therefore let vsus not double our euil, let vsus not make of one deuil two, when the wicked and vngodly perſecute vsus vniuſtly: but let vsus labour to ſoften their heartes, and to aſſwage the malice which they vſe againſt vsus. If we doe ſo, it is certaine, that howſoeuer we be for a time in extreme anguiſh, yet in the ende God will ſo inlarge vsus, that wee ſhall hauehave good cauſe to bleſſe his holye name with full mouth.

their dwelling, they muſt bee flitting and hauehave no reſting place, vnleſſe they bee lodged from day to day (as it were) by the hand of GOD, and in the meane ſeaſon, that they prepare thēſelues to wāder & go from place to place, after the exāple of their fathers, who learned by experience not too hauehave their inheritance here beneath vponupon earth, & confeſſed them ſelues to be Pilgrimes, as we ſhall ſee heereafter that Iacob anſweared Pharao. In the meane time we may ſee alſo the malice of all thoſe neere neighbours thereaboutes: For the Welles eſpecially, which Abraham had bought, were taken from him after his death, to the ende that his ſucceſſours and Children might hauehave no vſe of them. But it is ſaid that Iſaack yet digged a Well there: for he could not be without water, both for the familie he had, which was greate, as for his Cattel: but he wente very farre to ſeeke water, vntill GOD reſtored him too that which was wrongfully taken from him. He dwelleth therfore in Beer-ſcheba for a time without water, vnleſſe hee borrowe or buye it: but afterwardes hee findeth his Well againe, and ſo is at ſome better eaſe then before, and God ſuffereth them not that would as it were hauehave made them to dye of thirſt to vſe their malice and to come to their purpoſe. But howſoeuer it be, God hearde him not at the firſt daſhe Wee hauehave then to learne heere, that which was touched yeſterday: that is, that wee learne to endure need, yea in the need of water, & that we thinke it not ſtraunge which our fathers p. 107hauehave tryed. For it is no reaſon that wee ſhould bee more priuiledged then they. And if God ſpare vsus, that we acknowledge his goodnes in this point: and if he afflict vsus in any other ſort, that wee be ſo much the more framed to patiēce. But yet it is ſaid: That God appeared vntounto him, the very firſte night that he went to Beerſeba.

Heere we muſt note that which wee hauehave handled before in the life of Abraham: that is, that God appeared vntounto him, foraſmuch as hee had need to be ayded & cōforted, by reaſon of his great heauineſſes and troubles, which he had ſuffred before. This circumſtance then is woorthy to bee noted: and that is, that God ſeeing his ſeruaunt to bee afflicted euen to extremitie, he would giuegive him ſome eaſe: as at this day, although we hauehave no ſuch viſions, GOD neuertheleſſe ceaſeth not to ſhewe himſelf vntounto vsus, when he ſeeth that we can beare no more, and that wee were like to faile vnleſſe he reach foorth his helping hand to ſuſtaine vsus. Howe ofte ſoeuer we are in diſtreſſe, we think that God hath eſtranged him ſelfe from vsus, and we imagine that hee hath vtterly forgotten vsus. But contrarywiſe, when hee maketh vsus to taſte his fauour, in what ſorte ſoeuer it be, or rather that hee doth ſtrengthē vsus, & that we fight valiātly againſt all temptatiōs, or rather that he deliuereth vsus from the wrongs and vexations that are doone vntounto vsus, or that he doth aſſiſt vsus as it were, after ſome viſible manner: then loe his preſence, and then wee ſee that hee hath care ouer vsus. So let vsus note, that when God appeared to Iſaack, that it muſt needes be that he had beene in ſome great neceſſitie: For this happened not eueryevery day: and therevpon let vsus learne to holde our ſelues contented, when God after that hee hath ſuffred vsus too bee tormented, too bee diſquieted, troubled, and moleſted, that in the ende he ſheweth him ſelfe to be father vntounto vsus. And if this fall not out ſo ſoone, let vsus wayt vponupon him, as wee ſee Iſaack did, who had not alwayes a certaine ſigne that GOD would aſſiſte him: but contrarywiſe hee then ſeeth him ſelfe quite deſtitute of all ſuccour, and that for a longe time: and after one miſerie was come, behold another followeth as thick as might bee: and yet notwithſtanding hee quailed not: And therfore let vsus follow that path. And in the meane ſeaſon let vsus marke alſo that one onelyonly worde which God ſhall ſpeake vntounto vsus, to witneſſe the louelove which hee beareth vntounto vsus, will be better worth vntounto vsus, then all the goods which we can hauehave, yea if we had to eate and drinke our fill, and that in all delicacie, though there were no man to trouble vsus, though wee reſt on eueryevery ſide: To bee ſhorte, though we had all at our heartes deſire: If the worlde went thus with vsus, it is certaine that we oughte not to eſteeme ſo muche of it, as to hauehave this teſtimonie, that GOD is mercifull vntounto vsus. For let vsus put the caſe, that a man did ſwimme in all pleaſures and hadde all the eaſe in the worlde and wanted nothing: yet notwithſtanding, p. 108if hee knowe not, howe it ſtandeth betwixt GOD and him, if he hauehave no doctrine, no promiſe, hee ſhall bee alwayes as it were in doubte whether his eaſe will laſte or no: and if he become ſo drunken therewith, that hee thinke that his proſperttie ſhall yet continue with him, what maye it be too hauehave after this ſorte all his felicitie in this worlde? How long indures this life?

So then all the bleſſinges that may happen vntounto vsus, are nothing, neither can they hauehave any good ſauour, vnleſſe wee be aſſured of the fauour of GOD: but on the other ſide, when it pleaſeth God to declare vntounto vsus that he loueth vsus, and that we are in his protection, that wee can not periſh, that he holdeth vsus by the hand, and that we are kepte and garded by him. This is it then that ought to content vsus, though al the reſt did faile vsus. So then, how ſoeuer God gaue ſome ſigne vntounto Iſaack, that he had looked vponupon him in pittie: this was nothing in compariſon of that which Moyſes rehearſeth now, which was that God appeared vntounto him, to the ende to continue his couenaunt towardes him, and too ratifie it ſo much the more, and that he was altogither reſolued therin, in ſuch ſorte that he was a Buckler vntounto him, to breake all temptations. But we hauehave here in the firſt place to note, that this was a viſion to prepare Iſaack, to the end that the word which muſt be giuen vntounto him, might bee receiued with the greater reuerence and authoritie.

Now this viſion was as a ſigne that God ſpake: and this hath alwayes byn very neceſſary: For we knowe howe the deuil laboureth to ſeduce vsus by illuſions and vaine fantaſies. When therefore the fathers were taught, to the end they might hauehave a ful aſſuraunce of their faith, the maieſtie of God manifeſted it ſelfe vntounto them, whereof they had ſome infallible impreſſion: For if the worde onelyonly had come vntounto them, it had beene as a ſounde in the ayre without al ſtedineſſe. This therefore is no ſuperfluous thing, when Moiſes ſaith, that God ſhewed and declared him ſelfe vntounto Iſaack: For it was neceſſary that Iſaack ſhould knowe and bee thorowly perſwaded, that the worde which hee heard, proceeded from heauen, and that he might reſte therein, that it was an vndoubted trueth, in which he could not be abuſed. It is true that God is inuiſible, and cannot be comprehended: and ſo farre is it off, that we can comprehende him with the eye, that if we doe apply all our ſenſes thereto, it is certaine that we ſhall neuer attaine too his high maieſtie: The Eſſence of God therefore, in that it is infinite, can not bee ſeene of men, but this letteth not but that hee may ſhewe him ſelfe ſo farre foorth as is expedient for vsus, and according to that ſmall meaſure that is in vsus. Thus as often as wee reade that God appeared vntounto the ancient Fathers, this ſheweth not that they cōprehended al his eſſence & maieſtie: For that had bin a thing impoſſible: Mans ſpirit is very rude: but he ſo ſhewed him ſelfe, as they were able too beare: p. 102that is to ſay, ſo farre forth as he ſawe it to be profitable for them. Yea and if God ſhould lay open his glorie vntounto vsus, it would by & by ouerwhelme vsus: I ſay if wee had a great deale more vnderſtanding than we hauehave, and that our ſpirit could comprehende an hundred times more then it doth: yet ſhould wee be ſo aſtoniſhed at the glorie of God, that we ſhould therin be altogether confounded. It behoueth therefore that God hauehave regard what we are able to beare, when it pleaſeth him too appeare vntounto vsus. And ſo let vsus mark, howe the word which Moyſes vſeth here is too bee taken, that is, that Iſaack, to the end that he might be more aſſured of the promiſe which was made vntounto him, & that he might holde it as an autenticall promiſe, & in no wiſe doubt but that it was god that had ſpoken vntounto him, he had ſome ſigne and marke, wherby he felt that he could not bee deceyued, that it was no fanſie or ſome light imagination: but that God would giuegive him a ſure holde to leane vppon, that he would giuegive him ſuch a reſt, as he might by the vertue of the worde, which ſhall afterwardes be added, fight againſt whatſoeuer euil might happen vntounto him. Nowe it is ſaide, that God exhorted him, that he ſhould not feare, and hee giueth him a reaſon why: I am (ſaith hee) with thee, yea I, the God of Abraham thy father.

When he ſayth, Feare not: we hauehave expounded this already before, that God meaneth not too exempte thoſe too whome hee ſpeaketh, from all feare: For howſoeuer the fathers were Conquerours againſt all the defiaunces, which coulde bee made agaynſt them, yet were they not inſenſible. Abraham was tempted: but hee was not ouercome. Therefore we muſt remember this point, that they that became Conquerours thorough the power of the ſpirite of GOD, fought notwithſtanding.

Nowe what ſtrife or combate can there bee, vnleſſe there bee ſome feeling of it? For if Abraham had not felt this in him ſelfe, See I am in daunger, hee would neuer hauehave called vppon GOD, and hee would neuer hauehave had recourſe vntounto him: if hee had not bene preſſed with the griefes which hee endured, hee would not hauehave made his requeſts and complaints vntounto God, to be eaſed & lightened of them. So then we may not think, that God would hauehave them to be without all feeling too whom hee hath ſayde, Feare not: but it was, too holde them ſo faſte vntounto him ſelfe, that they ſhould not bee vnmeaſurably afrayde as wee vſe too bee, vnleſſe wee hauehave our reſt vppon God: For the leaſt blaſt of winde in the world is inough to ſhake vsus, and to make vsus ſo at our wits ende, that we can not tell which waye to turn vsus: as it is ſaid of Achas, that he was afraid, and ſhooke as a leafe of a tree: and Eſay to remedy this euil, ſaith: Huſht, holde thy peace before God. And this is the common ſtyle of the holy ſcripture. So then marke what this worde importeth, where it p. 110is ſaid, Feare not: that is to ſay, howſoeuer we hauehave occaſion to feare, & to be aſtoniſhed, yet let vsus reſiſt, and waite with patience til god ſhal ſuccor vsus: & let not this feare oppreſſe vsus, & quite ſtifle vsus: but let vsus indeuour to recouer our ſelues & keepe the right path. And albeit we be diſquieted and toſſed hither & thither, let vsus alwayes remaine faſt vponupon our feet, ſeeing we are groūded vpō the promiſe of God. But it is ſayd expreſſely: I am with thee: to ſhew that when we hauehave God on our ſide, this ought to ſuffiſe vsus, though all the world miſchieuouſly practiſe our ruine, that looke how many men, ſo many enimies there are: yea & that it ſeemeth that all creatures hauehave conſpired againſt vsus, notwithſtanding ſo that God take our part, it ſhal make vsus too ouercome al feare. And in deed wee ſee howe the Prophet Dauid did practiſe this doctrine, and Sainct Paule alſo giueth vsus example thereof:Pſalm. 3.7.Ps 3:7 Seeing God (ſaieth hee) is for mee, I will not feare though I were compaſſed about with an hundred thouſande men: when I ſhall ſee all the deathes in the worlde, I will aſſure my ſelfe vppon Gods ſhepheardes crooke. Loe howe hee ſpeaketh in the three and twentie Pſalme, O Lord thy hooke, that is to ſay, the ſtaffe which thou erecteſt, as a ſhephearde, (For hee taketh a ſimilitude from the ſhepheard, who will hauehave his ſtaffe or his hooke too leade his ſheepe:) Lord (ſaith hee) ſoe that I may hauehave ſome ſigne too aſſure mee, that thou accompteſt mee one of thy flocke, I will walke in the ſhadowe of death, and yet I will comfort my ſelfe: For I will accompte my ſelfe ynough comforted, ſo that I may be groūded vponupon thy grace. And afterwards in another place, ſeeing that God is with mee: I defie all thoſe which ſhall come too aſſaile mee. What is that that fleſhe ſhall do vntoo me, ſo that God take my part (ſayeth he?) He ſcorneth there the weakneſſe of men, ſhewing that God blowing vponupon them, he can ouerthrowe them all, and bring them to nothing: and notwithſtanding if hee bee armed with ſtrength from aboue, all the threates which the Deuil ſhalbe able to bende againſt him, ſhalbe nothing. And this is it that Saint Paule teacheth vsus: If God be with vsus, who ſhalbe againſt vsus? Not that we ſhall not hauehave many things againſt vsus, albeit that God bee the keeper of our life: but notwithſtanding wee may boaſte our ſelues agaynſt all our enemies, and againſt all that the Deuil ſhal deuiſe againſt vsus, ſo that God be fauourable vntoo vsus. So, that it is not without cauſe that this worde is couched in, to take away al feare, when he ſaith: I am with thee, Feare not therefore. Now altogether like as we are taught to reſt our ſelues vppon the onelyonly goodneſſe of God, and in his fatherly fauour: ſo contrariwiſe we hauehave to marke, that without it, we are alwayes as a people that are euen ſowning And this alſo is that we hauehave touched erewhile: to witte, that if God doo not teſtifie vntounto vsus the louelove that he beareth vsus, though we ſhuld be in an earthly paradiſe, we ſhould bee in a hell: and contrariwiſe, though we vvere in ſome hell, that is to ſay, in ſome gulffe, ſo that we feele that God is mercifull p. 111vntounto vsus, and that in the ende hee wil take pitie vponupon vsus, and that wee bee aſſured of his ayde, an hell will alwayes fall out too bee a paradiſe. And this is the thing we hauehave to obſerue in this place: That when a man knoweth not howe it ſtandeth with him in reſpect of God, that is to ſay, hee can not aſſure him ſelfe, that God beareth a fatherly affection vntounto him: he muſt needes tremble, and be alwayes ſhaken on eueryevery ſide, and hauehave manie prickes to vexe and torment him, without knowing any cauſe why: and that very ofte, he ſhalbe in great perplexitie. Loe then in what caſe the vnbeleeuers are: not that they are not bolde ynough, yea euen to deſpite God: For it ſeemeth too them that they are eſcaped his hand, & that if he ſhould thunder from heauen, that he can not touch them. The wicked then and thoſe that are contemners of God will in deede be ſo far bold in their pride: but notwithſtanding God giueth them prickes within, ſo that they hauehave, as a man woulde ſay, blinde aſſaults, that they know not from whence they come: and neuertheleſſe it is God that maketh warre againſt them with their owne vnbeliefe. And this is the reward of all thoſe, that reſt not only in God, and knowe not that all our ſafetie, all our ioye and felicitie is to be in his keping. All they therefore that preſume of their ovvne ſtrength and vertues, all they that ſo occupie their mindes in theſe earthly creatures, they muſt in the ende be payde home with their owne fooliſh preſumption, bicauſe they hauehave not giuen vntounto God that honor that belongeth vntounto him: that is, they muſt find thēſelues as poore ſowning people. And therfore let vsus learne, albeit that God giuegive vsus our deſires and all the pleaſures that are poſſible to bee wiſhed for, that we doo not in ſuch ſorte reſte vppon them, that we turne away from him: but rather let vsus learne too keepe our ſelues in that fauor and teſtimonie that we hauehave, that in that hee hath adopted vsus for his children, he will alwayes ſhew him ſelfe a father towardes vsus. When then wee ſhall bee thus thorowly perſwaded, it is certaine that wee ſhall ouercome all feares: but contrariwiſe, when we ſhall imagine too be aſſured without the protection of God, it muſt needes be that hee ſhewe vsus what our follie and ouerweening is. And this brieflie is that wee hauehave too beare awaye in this place. And ſo let vsus ioyne theſe two thinges togyther as inſeparable and not to be ſundred: That GOD is with vsus, and that wee are well aſſured agaynſt all euill: For if hee bee farre from vsus, Alas, we are more then miſerable, albeit we were in a paradiſe, as I hauehave ſayde alreadie: but when hee is with vsus, though wee walke in the ſhadowe and darkneſſe of death, and that it ſeemes wee muſt periſhe eueryevery minute of an howre, yet vve leaue not of too comfort oure ſelues, knowing vvell that death ſhall be turned to vsus into lyfe, & that al ſhall fall out to our ſaluatiō. Againe, vvee hauehave too note this, that hee ſayeth, That hee is the God of Abraham: For by this vvoord hee calleth too Iſaacks remembrance all the promiſes, p. 112the which hee had learned of his father. If hee had not bene inſtructed, and that Abraham had not done his dutie too ſaye vntounto him: My Sonne, GOD hath giuen mee this priuiledge aboue all men, that hee hath declared vntounto mee and ſayde vntounto me, that my ſtocke ſhall be as his heritage, and that hee will bleſſe vsus, and we ſhal be ſeparated and ſanctified from all the reſt of the world: but yet marke howe it behooueth vsus too woorſhip him, marke howe wee muſt call vppon him, See howe wee muſt ſerue him. If therefore Abraham had not faythfully taught his ſonne Iſaack: this woorde ſhould hauehave bene of no force: I am the God of Abraham, and in deed it had imported nothing but ſuperſtition. And ſo, let vsus marke well that by this word, God would giuegive a cōfirmatiō to Iſaack of that whiche he had learned before of his father. The Papiſtes make a buckler of this whē they wil keepe themſelues to their filthineſſes & errors: For they hauehave that from other fathers & anceſtors which they followe, they hauehave not inuēted it at this day: it ſeemeth therfore vntounto thē, that this is ynough to beate backe, yea euen whatſoeuer god himſelf hath ſhewed by his word ſo that they follow their fathers & elders. Well, but whē god is named the God of Abrahā, he preſuppoſed this one thing, to wit, that Abrahā had a faith ruled by the doctrine, which had bin taught him. And wherefore is it that he nameth not him ſelf, the god of Nachor? And why is it that hee calleth not him ſelfe the God of Thare? For this had bene ſomewhat more. The Papiſtes will not ſay, It is an hundred yeeres ſince that that which we call the ſeruice of God amongſt vsus, was vſed amongeſt men: but they will ſaye: What? There is a thouſande yeeres, ſince the worlde was ſo gouerned. Loe then them ſelues in poſſeſſion to deſpite God, as ſeemeth vntounto them, when they alledge a thouſand yeares.

Nowe then if the queſtion were ſimply of Antiquitie, he muſt hauehave ſaid, I am thy god of Thare and of Nachor, or rather hee muſt hauehave gone further, vntill he had come to thoſe that went before. But there is no queſtion of ſpeaking in that ſorte. God had called Abraham, and Abraham was dead of late, the others had bin a great deale more auncient: what diſtinction ſhall wee make heere? wee muſte not forge it according too our owne braine: but we muſt looke vntounto that marke, whervnto God would direct Iſaack: There is no doubt but this was, bicauſe Abraham (as we hauehave ſayde alreadie,) had a full certaintie of faith, that he had not an opinion onelyonly as had the reſt of the world, to ſaye, I imagine ſo, I thinke ſo, but he was fully certified that God had ſpoken vntounto him. Lo then in what reſpect and for what cauſe it is now ſaid, I am the God of Abraham, thy father. And ſo, let vsus wel marke what fathers we ought to follow, that we be not deceiued therin. For if our fathers had byn duely taught, and that they had bene framed vntounto the trueth of God, it had nowe bene a good helpe vntounto our faith: For when vvee hauehave guides too p. 113ſhewe vsus the way, this is much to our aduantage, and we ought not to deſpiſe it: but if wee hauehave had fathers who were not the children of God, (wherevppon all paternitie and parentage dependeth, as Saint Paule ſayeth) then muſt wee ſhut our eyes. For when God hath not his ſoueraigne degree of being the father, and eueryevery thing be not referred to him, then woe vponupon al parentages and bondes which we ſhal hauehave in this world: for they are ſo many nettes of Sathan. So, let vsus marke wel that as it is ſaid in this place, that God is the God of Abrahā, Iſaacks father: ſo it is ſaide on the contrarie by the Prophet Ezechiel: Walke not in the rightuouſnes of your fathers. And why ſo? Theſe fathers followed not Abrahās ſteppes, but departed therefrom: and therefore they were no longer worthy of ſo honourable a title of fathers, foraſmuch as they were not (at a very woord) the children of God. And ſo let vsus feare, leaſt that be ſpoken vntounto vsus (that S. Stephen hath ſpoken,Act. 7.51.Acts 7:51) Ye vncircumciſed of heart, ye hauehave alwayes reſiſted God and his holy ſpirit, as did your fathers alſo. But if there were any ignorance or rebellion in our fathers, let vsus forſake it, to the end wholly to reſigne vp our ſelues too our heauenly father: and notwithſtanding, whereas the Papiſts crie, The fathers, fathers, let vsus learne to diſcerne, and let vsus not bee beaſtes as they are, too take oure fathers from ſome ſtewes:Spitle houſe. as they take all thoſe for their fathers, who hauehave peruerted and corrupted the ſimplicitie both of the Lawe and the Goſpell: too witte, theſe Dottards and rabble of Friars and Monkes, who hauehave beene the falſifiers of the holy Scripture. To the ende therfore we be not in ſuch wiſe bereued and ſpoyled of our ſenſes, let vsus know that our fathers muſt be the children of God, of whome dependeth all parentage, as wee hauehave alleadged out of S. Paule. Loe then ſhortly what we hauehave to learne out of this place: that is to ſay, that Iſaack was admoniſhed, to acknowledge and call to his remembrance, whatſoeuer hee had learned before, and that this was for too confirme his faith, when GOD ſayde, that hee had manifeſted him ſelfe vntounto his father Abraham. And nowe at this daye wee hauehave too put this doctrine in practiſe, as often as wee ſhall hauehave neede too aſſure our ſelues, or rather when our ſpirit is troubled, and wee toſſed with ſome wauering and vncertaintie, wee muſt hauehave oure recourſe thither: That is too followe our father Abraham, to conforme our ſelues too followe that rule, which hee hath ſhewed vntounto vsus. And why ſo? For wee are certaine, that GOD was manifeſted vntounto him. Loe then a good direction, and which ſhall not turne vsus out of the path of our ſaluation: when wee ſhall be conformed and faſhioned too our father Abraham, who was adopted of GOD, and who receyued the pledge of our ſaluation: that is too ſaye, all theſe promiſes wherevppon wee ought at this daye to be grounded. And ſuch accompt ought wee too make of all the reſt of the faithfull. For although they no whit appertayne vntounto vsus, p. 114concerning the fleſhe, yet notwithſtanding wee ceaſſe not too bee their children. And therefore it is not without cauſe that the Apoſtle in the eleuenth Chapter too the Hebrues ſetteth before vsus, this thicke cloude of witneſſes, when as hee would ſhewe vsus, that wee are very vnkinde, if we followe not thoſe, whome GOD hath ſet forth vntounto vsus for an example. Loe (ſayeth hee) a great and thicke cloude of witneſſes who calles vsus too GOD, that would ſeeme, (as if a man would ſaye) too ſtoppe vp our eyes. We will be offended with a man, when hee ſhall ſeduce vsus, wee will imagine too bee excuſed by ſaying, O, hee did therein aſmuch as I: wee neede no more but a ſmall flie too make vsus too turne awaye from the feare of God and his obedience: and notwithſtanding that GOD ſhall ſet before vsus ſo many witneſſes, too prooue our fayth, that wee ought therewith bee ſatisfied, yet wee come not to him. And if this profite vsus nothing, and wee bee not confirmed thereby, what is the cauſe thereof, but oure owne vnthankfulnes? And ſo then, ſo often as our faith ſhalbe weake, that wee ſhall hauehave ouerthwartings of ignorāce, as it were ſtormes, let vsus think, And what? hath God begun but yeſterday and to day to ſpeake? Spake he not vntounto Abraham? And was not his truth certaine frō that time forwarde? and beſides al the faithful which came afterwards, al the holy kings & prophets, and others, are they not ſo many witneſſes, whō God ſhewed vntounto vsus? Let vsus therefore ioyne them too this holy aſſembly nowe. For howe often ſoeuer the Goſpell hath bene preached vntounto vsus (according as the Apoſtle hath entreated thereof) it is not onelyonly too gather vsus togither with al the faythful, which are liuing at this daye, but alſo into the fellowſhip and companie of all the holy ſpirites, whom GOD hath taken out of this worlde. We are therefore at this daye ioyned in fellowſhip with all the holy Patriarkes and Prophetes, as often as GOD ſpeaketh vntounto vsus. But wee ſhall be ſo much the more without excuſe, bycauſe we know not howe too make our profite of all this: ſeeing that GOD hath yet reuealed it more cleerely vntounto vsus, and in a more familiar ſorte in the perſone of his onelyonly begotten Sonne. For hee is not onelyonly named at this day the GOD of Abraham, but alſo the father of our Lorde Ieſus Chriſte. In aſmuch therefore as wee hauehave the full and perfecte reuelation of whatſoeuer is profitable vntounto vsus for our ſaluation in this liuely image in whome GOD is ſet foorth: it is certayne that wee hauehave no colour, that wee can alledge, why wee ſhoulde not hauehave ſuch a certaintie of faith, that wee ſhould neuer ſtraye hither and thither: and when the worlde chaungeth it ſelfe an hundred thouſande tymes, yet neuertheleſſe, that we ſhould remayne ſtedfaſt in that wee hauehave receyued of God, knowing that his trueth is vnchaungeable. This therefore ſhortly is that whiche wee hauehave too beare awaye concerning this texte.

p. 115And further, let vsus likewiſe note that woorde of the Lorde Ieſus Chriſt, when he ſaith: I goe too my God and to your God, to my Father and to your Father. See the Sonne of God, who is the euerlaſting God, neuertheleſſe to the end to gather vsus vntounto himſelf, & to keepe vsus ſure there, in ſuch ſorte that we ſhuld neuer be ſeduced from that foundation which hee hath giuen vntounto vsus of his trueth, he ſayth, that we hauehave one God togither with him, inaſmuch as hee is man, and in that he is our brother: that we hauehave the ſame God who is his God, and the ſame father who is his father. When we heare theſe things, is there any farther cauſe for vsus to doubt, or to be ſhaken? As there are many who will ſaye at this day: O, I knowe not what to holde: there are ſo many ſundrie opinions, that I am confounded: & likewiſe I can beleeue nothing, I know not what to followe. But it can not be choſen, but that ſuch people are poſſeſſed of the Deuil, when they tread vnderunder their feete the trueth of God, which is as a moſt vndoubted light to guide vsus, and to ſhewe vsus the way of ſaluation. So then, ſeeing God hath ſhewed him ſelfe ſince Abraham and Noah, and appointed Moyſes too bee the conductour of his Church, and that he hath knit vsus altogither, when in the ende he ſent his onelyonly begotten Sonne, in whoſe perſone he hath gathered vsus all to him ſelf: let vsus learn to kepe our ſelues in that vnitie of faith which he hath giuen vsus, and let vsus not doubt, but that he wil alwaies auow vsus for his childrē. Now we hauehave to note that which God ſaith, That he wil bleſſe Iſaac and wil multiplie his ſeede: For this ſerueth to ſhewe that the fauour which god beareth to thoſe whom he hath called to himſelfe, is not vaine nor idle: but that it bringeth forth his fruite and effect in time. It is therefore very certaine, that when God ſhalbe mercifull vntounto vsus, hee will giuegive vsus ſo many good things, as he knoweth to be good for vsus: it is true that this ſhall not be according to our deſire, but howſoeuer it be, proſperitie ſhal always be coupled with the fauour & louelove of God. Now we knowe that he hath all in his hand, & he is no nigard, that he will not giuegive to his children whatſoeuer he knoweth to be meete for them. Let vsus learne therfore to wayte for al proſperitie, & free fauour of our God, when it ſhall pleaſe him to teſtifie vntounto vsus that he loueth vsus, and that he is with vsus (as I hauehave ſaid already:) and in the meane while notwithſtāding, although that we hauehave many aduerſities, which trouble & moleſt vsus, and that they be hard & bitter vntounto vsus, yet let vsus neuer giuegive ouer to hold vsus faſt vntounto his promiſe. And when we receiue any grace frō the hand of God, let vsus applie the ſame alwaies, to ſtrēgthen our faith, & to hauehave this vndoubted perſwaſiō, that we ſhal trie that to be true which is ſpokē here: I wilbe with thee, and I wil bleſſe thee. And certaine it is, that if we would cōſider wel the benefits of God, that we daily receiue from him, and that they were valued of vsus as they ought, we ſhould hauehave alwaies good cauſe to honor him & to reioice ourſelues in him: but alacke we deuoure vp the benefits that he beſtoweth vpō p. 116vsus: & in the meane while we mowe at thē & neuer think vponupon them. And we may ſee, that this is the cauſe that we are ſo giuē to murmure, to fret & to diſcontent ourſelues. And why ſo? For the benefits of God, ought to ſuffiſe to ſatisfie vsus in him: but (as I hauehave ſaid) we deſpiſe & ſet light by them. And ſo we are not worthie to taſte, what this promiſe is worth: I am with thee, and wil bleſſe thee. Now it is ſaid a litle after: That Iſaack erected an altar, and that he called vponupon the name of the Lord in that place.

We hauehave ſeene already why altars were erected by the holy fathers, & to what intent: but yet wee muſt here ſpeake ſomewhat of it, euen as the place requireth. The altar which Iſaack erected, was to this end, that he might make profeſſiō of his faith. Thus much concerning the firſt point. For if wee pray vntounto God, we hauehave no neede to erect an altar vntounto him: the ſeruice of God is, of it ſelf, ſpiritual. Iſaack therfore erected not an altar that hee might only inuocate and call vponupon the name of God, or make his praiers & ſupplications vntounto him: but to the intent that his faith might be knowen, & that God might be glorified before men. For although we ought to ſerue God in ſpirite, and inwardly in our heart: yet notwithſtanding this letteth not alſo, but that wee muſt giuegive him that prayſe which hee deſerueth before men, and that wee proteſt aſmuch as lyeth in vsus, that wee are wholy his, both bodye and ſoule.

Here therefore we are inſtructed, that the faithfull after they hauehave put their truſt in God, & ſhall hauehave called vponupon him, & giuen vntounto him the praiſe of all his benefites that they muſt yet further make a confeſſion of their faith before men, to the intent they may wholy (as alſo all is his) dedicate themſelues to him. There is alſo a ſeconde reaſon: And that is that by reaſon of our ſlougth and ſlacknes, we hauehave neede eueryevery maner of way to bee pricked forwardes, to the ende too ſtirre vsus vp, to march cherefully forwards in the ſeruice of God. How ſo? It is true, that whē we pray vntounto God, he embuſieth him ſelfe with no ceremonies: and yet for all that, we bowe our knees, we hold vp our hāds towards heauen, and vncouer our head. And why ſo? Firſt of all, in reſpect of men. For (as I hauehave alreadie ſaid) it muſt needs be that we do homage vntounto God with our bodies, which hee hath created, and which he hath appointed to his glorie, & to the crowne of immortalitie. But, howſoeuer it be, foraſmuch as we are ſlacke, it behoueth vsus that theſe meanes ſtande vsus in ſteede to prouoke vsus too hauehave a more feruent zeale to praye vntounto God, and with a more heartie affection. Loe then, why it is meete for vsus to hauehave our ioyned handes lifted vp, too kneele vponupon our knees, and hauehave our head vncouered: For it is too ſhewe, that wee preſent our ſelues before God as if we ſhould ſay: And poore wretch, who art thou? with what lowlines oughteſt thou too come before him, who hath created and faſhioned thee, and to whome thou haſte to p. 117render an account of thy whole life? And againe this alſo, is to this end, that we ſhould bereaue our ſelues of all vaine fantaſies, that make vsus to ſtray heere and there: and that wee ſhould wholly reſte vponupon him. So then, the Aultar that Iſaack erected, ſerued to this purpoſe: to wit, that by this meane he might be the more prouoked, and hauehave his hart ſo much the more inflamed to ſerue God. And on the other ſide, he made a confeſſion before men, to giuegive example to his familie, and to teſtifie that he mingled not himſelf with the ſuperſtitions of the Panims: but had a pure and vndefiled religion, in aſmuch as he was ruled by his word. And thus much concerning the Altar. And by the way wee hauehave alſo to learne heere this thing which was declared before, that the prayers of the holy fathers, and the confeſſion which they made of their faith, was not ioyned with the ſacrifices, for no other ende but to leade thē vntounto our Lord Ieſus Chriſt: For they were continually taught, that they could hauehave no acceſſe vntounto God, but by the fauour of a mediatour, who was not yet ſent into the world: but yet ſo it is that they reſted there. But now that our Lord Ieſus Chriſt is come downe, & that hee hath taken our nature vponupon him, & hath ſaid vntounto vsus, That he is the light of the worlde, that he is the way, Iohn. 10John 10the trueth, and the life, that he is our aduocate to God his father, & that through him we muſt hauehave entrance into Heauen: Seing therefore we hauehave all this, muſt we not bee ſo much the more aſſured, when there is any queſtion of calling vponupon him, that wee knowe that our requeſtes ſhalbe heard of him, and the gate ſhall be open for vsus, & that we ſhall alwaies find him ready and fauourable to help and ſuccour vsus? Now howſoeuer it be let vsus marke, that Altars in olde time, and ſpecially in the time of the law, were alwayes erected to this end, that the faithfull might know that they were not woorthy to pray vntounto God, nor to call vponupon him in their own name: but that alwaies they muſt come to him by the means of our Lord Ieſus Chriſt, & by the vertue of that ſacrifice which he muſt offer vp to his father, for the reconciliation of the world. And indeede wee muſt not thinke that Abraham and Iſaack deuiſed Altars according to their owne fantaſies: For their ſacrifices were neuer acceptable but through faith as the Apoſtle ſheweth. Nowe they could neuer hauehave beene grounded in Faith, vnleſſe the word of god had gone before to enlightē thē. Let vsus know then, that Iſaack offred not vp a ſacrifice, at all aduentures, as if he had thought, ô this ſhalbe found good: but he was taught, that hee beeing a wretched ſinner, he muſt not preſume to call vponupon the name of God, vnleſſe he put his whole truſt in him, who muſt be ſent to make ſatiſfaction and to purge the ſinnes of the world The Panims had in deede their Altars, and ſacrificed, as did the holy fathers: but they wāted the principall. They were wholy occupyed in the ceremony, which of it ſelf was friuolous: becauſe they looked not vp to that heauenly paterne, wherof mention is made in Leuiticus. So then we hauehave to learne, that when our p. 118father Iſaac wold cal vpō the name of god, he had an Altar to witnes that hee could not be receyued but in the name & fauor of our lord Ieſus Chriſt. And therfore at this day, as often as we will pray vntounto God, let vsus learne to waſhe our Prayes with the blood of our Lord Ieſus Chriſt: for otherwiſe they ſhalbe but prophane & defiled: but when the bloud of our lord Ieſus Chriſt ſhalbe applied therin, certainely our Prayers ſhalbe pure, they ſhalbe cōſecrated, in ſuch ſort, that God wil accept of thē. And when wee ſhall call vponupon God, eueryevery one in the ſecret of his owne hearte, let vsus laboure alſo to drawe our neighbours therto, to the intent that he may be gloryfied in the middeſt of vsus with one accorde. And as we ought to be knit togither in one Fayth, ſo alſo let vsus hauehave but one mouth too proteſt that we holde him for our father and Sauiour, and that we are wholly his.

But now wee will fall downe before the maieſtie of our good God, in the acknowledgement of our faultes, praying that it will pleaſe him, in ſuch ſorte to make vsus feele them, that it may bee to make vsus to bee diſpleaſed with our ſelues for them, and to make vsus to lament before his iudgement ſeate, to the intente wee may bee abſolued through his merciemercy: foraſmuche as wee ſhoulde iuſtly bee condemned by his iudgemente. And that it will pleaſe him to ſtrengthen vsus, ſo as wee fainte not, whatſoeuer miſeryes wee hauehave too ſuffer in this worlde: but wee may meditate in his woorde in ſuch ſorte, that the onelyonly promiſe which he hath giuen vntounto vsus, to holde vsus for his children, may content vsus, and that wee may be armed therewith to the ende to ſubmit our ſelues to his wil peaceably to beare all afflictions, that he ſhall ſend vsus: & that we may gloryfie him alſo in our heartes, without any faigning or hypocriſie: and that wee may labour alſo to ſhow the frutes of our faith before men, and that by this meanes he may bee honoured of all, bothe of ſmall and greate. And that hee will not onelyonly ſhewe vsus this grace, but alſo to all peoples & nations of the Earth, &c.