Two Sermons, beginning at the latter end of the 21st Chapter of Genesis, concerning Abraham's sacrif

Three Sermons,

beginning at the latter end of the 21st Chapter of Genesis, concerning Abraham's sacrificing of his son Isaac.

By John Calvin.

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

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

Gen. 22.

1 And after these things God did prove Abraham, and said unto him, Abraham. Who answered, Here am I.

2 And he said, Take now thine only son Isaac whom thou lovest, and get thee unto the land of Moriah, and offer him there for a burnt offering upon one of the mountains, which I will show thee.

WE saw yesterday how Abraham, in discharge of his duty unto the king of Gerar, paid him tribute. Now Moses thereupon adds that as soon as he was thoroughly settled, he solemnly called upon the name of God. We have here then, in effect, to learn that Abraham willingly submitted himself to the chief Governor of the Country, not waiting until he was forced to do the duty of a good and faithful subject, but doing it without being required thereunto. And yet, for all this, we see, contrariwise, that it no way prevented him from serving God truly. And although (as we have heretofore said) it was an odious matter to be of a religion clean contrary to the religion of that nation amongst whom he dwelt, yet he was not such a milksop as not to make confession of the same faith which the Lord his God had commanded him. By this, we see that he so behaved himself, both towards God and man, that he may be an excellent example unto us of true humility, thereby to show us how we ought to submit ourselves unto those to whom we are bound, yet always giving unto God the chief and most sovereign government. And though men be in great authority, yet we are to learn that the same is far inferior unto the heavenly Majesty, which darkens and blemishes all whatsoever excellency is in man.

And this is very certain, that if Abraham had meant to gratify his neighbors, he would have conformed himself also unto their fashions and never once have said that he had a God by himself, whom he would worship; forsaking the idolatries that then were used, and the superstitions wherewith the land was fully polluted. But come of it whatsoever might, he fully protested that he would worship and serve God sincerely and purely; wherefore he had, as we have heard, an altar of his own, upon which he solemnly sacrificed unto God, by means whereof he renounced all the sins and corruptions of his neighbors, as condemning and despising them all, as if he would have said, there is but one only true service that pleases God, and but one only living God; and whatever else is beside, are but mere false and deceitful imaginations.

And although he before had no certain abiding and resting place, but wandered up and down too and fro, yet never ceased he to call upon God in every place wherever he came, showing thereby that he no whit liked of the sins and corruptions that then bore sway in the world. But yet there is here one special reason which afresh moved him to call upon the name of God in this place; and it is this: because he now received greater rest and felt more benefit and commodity coming to himself than ever at any time heretofore. For before that time, he never durst take upon him to plant any tree; but there he planted many because he had leave to dwell quietly there. And as he honored and worshipped an earthly Prince who was King of that country, even so likewise showed he therewith that he had not forgotten his good God; neither yet that his zeal waxed cold; and yet notwithstanding, he held him not always as his chief Lord, although he subjected himself unto him and was contented to remain under his protection.

Thus here we see, namely, why Moses makes mention that Abraham called upon the name of the Lord. The law for the consecrating of houses was not as yet written, and yet he then observed it: to wit, he effectually showed that his house was the Temple of God. And so must also all the faithful surely purpose to keep their dwelling place pure and clean without pollution.

True it is that the ceremony which God commanded the Jews to use ceases at this day: to wit, that they should consecrate their houses before they occupied them. But the truth and end thereof whereunto God had respect is left unto us: to wit, that when we are placed and settled, not to use them like closets to shut out the presence of God, neither yet to take liberty to walk after our own appetites and lusts.

But seeing God has vouchsafed us this favor to grant us houses to dwell in, although they stand in never so base an outcorner of a backside, yet let us there honor him and wholly dedicate them unto his service and worship.

Now it is not meant that we should dedicate the walls and roofs unto him, but the whole household: to wit, we should be wholly his and make our souls and bodies an oblation and sacrifice, and labor also to make the rest likewise and agreeable therein. Now, to say truly, a householder should first of all begin with himself, and yet he must not forget to have his wife also well instructed. And besides, if God has bestowed children and servants upon him, he is to look that they be all held within the obedience of God, as here it is said that Abraham held his household.

But to say truly, this is a thing seldom used. For we see that every man will serve God as best liketh himself, making in the meantime (as it were) little or no account of his majesty. For if masters and mistresses may hold their servants to their work which may benefit them, they think all is well. But if God be ever so much blasphemed and contemned, and the house so profaned, as that there is neither zeal nor yet religion in it, there are no words made of it, but all is well. But let them assure themselves hereof that God will not slighty lose his right.

Let us therefore learn so to use our dwelling houses, as that God may there dwell with us as our chief governor, and let both great and small dedicate themselves unto him, and therewithal not only offer up unto him their souls but their bodies also.

Neither let them think which cannot honor God without it be to the hazarding of their lives, that they are therefore to be excused if they honor him not. For that is the most excellent honor that we owe or can do unto him. Neither must we allege and say that we have not any such warrant or liberty to hazard our lives. But say what we say will, that which is here spoken of Abraham must serve us for an instruction; because we know him to be the pattern of all the faithful, inasmuch as he is their father. And therefore, seeing it is so, let us know that although we dwell even in the midst of the enemies of God and of his truth, and were presently to be persecuted, yet ought we to make a confession of our faith; for we must prefer the principal before the accessories.

Thus, we see what we have to learn from this place. Now it is namely said that he called upon the eternal God, the God that governs all the world; to wit, of the God that lives forever.

Here Moses makes, as it were, a comparison between the alterations and changes which ran in Abraham his mind, and between the staidness of his Faith, which was so constant and firm, as that he would not change whatever came of it. Here then we see how Abraham was carried too and fro. First, he altered his dwelling place; yea, and was driven like chaff before the wind. And yet the case notwithstanding was such that he knew he must needs still continue firm and constant in God; and his faith to be so foundedly and strongly laid, as that nothing should be able to shake it, nor yet once alter his person. Thus we see how Abraham still followed that course which God directed him in. And so he worshipped the eternal God, although it seemed that God played with him as with a Tennis Ball, tossing him this way and that.

Now it is said that he dwelt in the Philistines' country a long while together. But the words which Moses uses signify, to dwell as a stranger. And this is a thing well to be noted: For although he was suffered peacefully to dwell there, and was no whit wronged nor violently dealt with as before time he had been, yet for all that, he knew that he was not yet possessor and owner of this land: and yet it is true that God had given it to him even before he came into it, and had ratified the same benefit many times. For so it is, that it was said unto him, "Thy seed for four hundred years shall be a stranger in another land." And therefore Abraham must put this doctrine continually in practice: to wit, to be quiet and at rest, notwithstanding that he be there as a stranger by way of borrowing leave, and must always have one foot lifted up to be going. To be short, he must be like a bird on a bough, as we say. Thus we see why he did homage unto the king of Gerar. For he forsook not the grant which God had made him: but because the time was not yet come for him to enjoy it, and to take possession thereof, he was therefore contented to live there as a stranger. And we shall see also hereafter why he would buy a burying place for his wife: It was because he was not yet the owner of one foot of ground, and yet by faith he received that which was given him. Thus we see that his hope extended itself farther than this present life. And yet notwithstanding, we see that it is not without cause said, which is written in the 119th Psalm: That God is a pavilion from generation to generation, to all such as trust in him. For Abraham was thrust out unto wind and rain, and to all storms, when as he dwelt amongst a barbarous and very cruel people; and yet God overshadowed him: but it was because he rather liked to leave the earth, and to lift his heart up to heaven, than to beat his head about the getting of lands and possessions. He therefore so passed over this world, as that he never set his mind upon it. And so God in the end showed the effect and performance of this promise; not but that he had seen somewhat thereof whilst he lived. But his hope, as we have already said, stretched itself a great deal farther: and so consequently we may say with the Apostle, that he built not his nest here in this world: neither was it the mark whereat he aimed: For he might have returned unto the country from whence he came, even unto the country where he was born; to wit, into Chaldea: but he held himself there, where he had neither possession, kindred, nor friends. Thus then we see that he looked higher than unto the world.

Now, if this then was in him at those days when the doctrine appeared nothing so clear by far as at this day it does unto us, what excuse shall we make, forasmuch as our Lord Jesus Christ has once appeared, and was conversant here in the world, and ascended into heaven, and has set open the gate for us, and does by his Gospel incessantly solicit us to aspire upward? If we (I say) be continually wrapped and swaddled up in these corruptible things, must not this be a most villainous unthankfulness?

And therefore, let us learn so to dwell in this world, as that we may enjoy and take pleasure in the benefits which the Lord bestows here upon us: but yet in such a way as to say with Saint Paul: "That our conversation is in Heaven," and we are already citizens thereof, although it be as yet but in hope. And indeed, we are also to remember what is said in another place: "That so long as we dwell in these mortal bodies, we are as it were absent from God." We see also that we have not the fruition of his presence: Because our spiritual life is hid. For if it were not so, we should effectively enjoy it, and then shall faith cease: For, as Saint Paul says, "That which a man hopes to have is not seen." And therefore let us learn, that since God draws us unto himself, not to be so base-minded as to drench ourselves here on earth over head and ears, as it were, in filthy mire and dirt, but continually go on, knowing that this is the very beaten path and highway for us to aspire a great deal higher.

Now, it is very much that is here spoken of Abraham. Lo here very great and commendable virtues, as when God grants him rest and peace, he does not securely sleep therein: for although the king gave him leave to dwell patiently in his Tent, yet he acknowledged himself to be but a stranger: and although every man became his friend, and were ready to be at unity with him, yet he could in no wise keep company with them, but had rather been at utter defiance with them, than he would at any hand have conformed and framed himself to their superstitions and idolatries, and still held his course in truly worshipping the living God. In all this (as I have already said) he showed very excellent virtues. But Moses adds another sacrifice which is far greater, and much more exquisite: that is, Abraham was enforced to kill his son, yea even his own only son. Now this was an obedience unto God beyond all measure surpassing any man's power to perform, although in very deed we ought to be his, both in life and death: But that which is here commanded Abraham to do is far beyond all the rest. For the matter in question is not only of Abraham's full obedience towards God, in forsaking himself, and in having his son to be taken from him which was given him, and so to be quite and clean rid of him when as it should please God to take him from him, and to suffer all this patiently. This, I say, is not the question, but the matter is, that he must kill him with his own hands. Now this is such a hard and strange thing, as that the very hearing of it once spoken of is able to astonish and kill the very heart of any man. It is not then without cause that Moses, from the nineteenth chapter after he had heretofore spoken of the life of Abraham, sets down this act, and says that after these things God again tempted him. Now it was a very great temptation when as God took him from his father's house: for so the words import, when he said, "Get thee out of thy father's house, and from all thy kinsfolk, and from the place where thou wert born," and I pray you where could he find a better place to dwell in?

This is the country which I mean to bring thee unto, a country forsooth which he never knew: and therefore he must be there like a feather cast into the wind, not knowing which way to wind himself. This, I say, was a grievous temptation to Abraham, when as he must needs go whither God called him, not knowing whither, and yet nevertheless this was as it were his ABC. Thus we see how God begins when as he means to teach in his school. And he was no sooner come into the land, but that he was eftsoones driven out thereof as it were with famine, and his wife also taken from him. And the next time also, we see that he was vexed in every place and could have no rest anywhere, for there was not anyone within all the country who did not set himself against him, and yet he patiently endured and suffered all these things. And yet notwithstanding he did not once murmur against God, but endured all the troubles and afflictions that were laid upon him without discouragement: being far unlike unto those that are so delicate and effeminate, as that if God deal not with them to their own good liking they will clout it up together, and quite and clean forget their obedience towards his Majesty. And although Abraham was thus roughly handled, yet continued he the course he began. But how long suffered he all these trials? He was not only thus dealt with all three or four years together, but was so tumbled and tossed as that when he had passed twenty, thirty, and forty years in that land, he was to begin again to abide worse storms than he had at any time before bidden; as to be enforced to forsake the love of his eldest son, and to be utterly spoiled of him, which was to him more grief and sorrow than a very kind of death itself.

After he had sustained these great and most grievous temptations, that God had promised to give him the land, yet was he so baited, as if he had not been worthy once to have set his foot in any place of the land.

God had also promised him seed, but that came not until such time as he was fourscore years old, and his wife barren, so as it seemed unto them, that this promise was but a very mockery. And when he was a hundred years old he had Isaac. But Ishmael must be thrust out of the doors, and be banished as heretofore we have heard. If we could well savor and taste these temptations, without doubt we should be wonderfully amazed to see Abraham have such a powerful and constant faith, to fight against such assaults and to overcome them. Now then, when it is said, "After these things," it is to show that God means to set before us in the person of Abraham such a spectacle, as that whenever we shall come to the fight, it shall not be hurtful unto us to follow his steps, neither yet think it strange or any new thing to conform and fashion ourselves like unto him who is father of the whole Church. But yet this is most certain that although every man would thoroughly look unto the temptations which he is to suffer, yet shall he not be able to see the hundredth part of that which we see in Abraham. And therefore this is to be noted; that as God had bountifully bestowed the gifts and graces of his Holy Spirit upon him, so also meant he to make a thorough trial of his faith: for God will not have his gifts lie rusting and be unprofitable in us; But will deal with every man according to that measure of his graces which he hath vouchsafed us. For he prepares us to endure them, or else we were never able to undergo them: nor once move one finger to do well, except the Lord does so dispose the same and gives us the power to do it. And therefore whenever he puts us to the combat, he bestows the graces of his Holy Spirit upon us. Now forasmuch as Abraham had great perfection in comparison of us, according as we are men, see how God also proved him with such strange sorts of trials as we are never able to come near unto. Howbeit so much the less excuse have we for our idleness, coldness, and wantonness, if we follow not at least in some measure our father Abraham. And although the constancy of our faith be not equal unto his, yet if we endeavor not ourselves to follow him somewhat aloof (as we say) according to our ability and infirmity, without doubt we shall be without all excuse. So then we have from hence to gather: That Abraham was all his life long tormented both in soul and body: and yet when it was come even to the upcast (as we say) God would needs prove him without all comparison more lively than ever at any time before he had done, so that it had been able to have made him a hundred thousand times to have despaired, had he not in most wonderful manner confirmed him therein by his Holy Spirit.

To what end is this matter of Abraham's recited to us? It is not because we should wonder at his virtue and magnify and commend his so great power and strength: But to the end to learn, not to be over effeminate. And that when it shall please the Lord to exercise us in what sect soever, to be tractable to be led to Him, and to have our affection so tamed as that God only be Master over them to rule them, and to covenant with us as pleases Himself. Thus we see what it is that we are here to learn from this place. And so whenever we have endured any temptation, or have sustained any combat, and that God soon after tries us, let us not think it any whit strange. For we serve Him not with this condition, that after He has roughly handled us for a day or a year we may by and by be discharged and so crave a passport: But contrariwise to harden us, because God ceases not continually to send such proofs to try our faith withal: But the same should be I say, as a habit unto us: because we see that an old beaten soldier can abide a great deal more pain than a young freshwater soldier (as we say). For a young Novice knows not what it means he will be weary with one night's watch, he is not able to abide either cold or heat, not able to away with skirmishing, nor to be always in watch and ward: but he that is long used hereunto, shall be far better able to endure these things. Even so must it fare with us, that when the Lord shall have exercised us every manner of way, we shall be so much the more able and ready the better and longer to continue. And although it should seem to us that God dealt very severely with us in laying too great a load upon us, yet let not us think our case to be strange. And why so? Because we see here a pattern thereof in our father Abraham unto whom we must be configured. Now as concerning this word "tempt," we know what is meant by it when it is attributed unto God: It is not meant that He tempts us to lead us to do ill, for we are of our own selves thereunto overmuch inclined: And as S. James says, "Every man is tempted of his own concupiscence." And therefore we must not seek after the cause of these faults anywhere else but in ourselves: wherefore God tempts us not so as to say that the fault is in Him, and that we may impute the evil which we commit unto Him, as if He were Author thereof; but God tempts those that are His to sound them. And therefore this word imports, To examine, to prove; not that He needed to inquire what is in us, for we know that nothing is unknown to Him.

The books are not as yet open: but yet so as that God knows and judges that which He will make manifest at the last day. And therefore He has no need to sound and try us, for He does that, that is in us: But this is referred to the probation of our faith. For as we have already said, God will not have His gifts to be unprofitable, but will apply them to some use, to the end He may thereby be glorified: and we thereby also so much the better be confirmed, considering how wonderfully He regards us: and would have us with patience fight against all the assaults of Satan & of the world: that we thereby might find by experience, that God is with us, and loves us; Wherefore we have good cause the more confidently to call upon Him, to run unto Him, and stay ourselves upon His goodness, and not to doubt of His help even unto the end. Thus we see then in sum why God tries us, to wit, that He will have the gifts which He bestows on us to be applied to serve Him: to the end all men might know His power, goodness, and wisdom: that thereby He might be glorified as He deserves: But it is chiefly to this end, that we might know His fatherly goodness towards us, and be so much the more stirred up to honor Him, and fully and wholly dedicate ourselves unto Him: and withal to trust altogether in Him. Thus we see how Abraham was tempted, and so are also all the faithful servants of God at this day. For, if we should live at ease, and the serving of God cost us nothing, what proof should there be of our faith?

Moreover, which way should the true children of God, and such as serve him in simplicity of heart, be discerned from hypocrites? And therefore we must be tried by temptations, even as gold and silver are tried in the furnace. See also, why Saint Peter says: That it is good reason, that our faith should be tried. Now because Gold & silver are precious things, therefore it is very meet they should be tried by the fire. And yet are but these corruptible metals: & shall our faith which is far more excellent be buried in the earth, and so rust, and God his glory not be seen therein? No, no, it must not be so; and therefore it is meet that it should be tried. Wherefore, let not us think it strange, that if the Lord should so deal with us, as to lose the reins to the devil, to lead us to do evil: to have the wicked also vex and torment us: and besides, to have other inward temptations laid upon us. To be short, if we should be exercised every manner of way; yet let us know that we had need to have the Lord for His part to set down unto us that which before was hidden, and to us unknown. We see then why temptations should not seem bitter, but rather sweet unto us, because the Lord our God applies them unto our salvation, and so serves His turn with them, as that His name is thereby glorified, and ourselves also by that means more and more benefited, if so be we look unto the issue.

Now, in this temptation which is here touched, Abraham is deadly wounded, as if God would have cast him into the deepest bottomless pit of despair that could be imagined. And yet notwithstanding he abode by it: For Abraham, as a weak man, failed a thousand times when as God commanded him to kill his son: Howbeit, this is not all: To have Abraham to take his own sword and kill his own son: but there was a far more grievous temptation imposed upon him worthy the noting, whereof we will hereafter speak more at large. But for this time it shall suffice that we give you a little taste thereof. For, the question is not, that the best beloved and only child of a father must be put to death, and to die a violent death before the father's own eyes, and with the father's own hands: This is not all and the chief matter: but the question is; which way that salvation should come that Abraham looked for by his dead son Isaac, according to the Lord's promise. For, for men to kill their children is nothing in comparison of this. For, there is no man that will acknowledge his child to be his savior. But although Isaac was not Abraham his savior: yet he knew that the savior of the world should come of him. From whence then is it, that Abraham was to look for his righteousness, welfare, and salvation, without it were in the person of Isaac, that is to say, in him which should proceed from him? Is Isaac then dead? Why, then is all the world utterly lost and damned, and the devil reigning and ruling everywhere. Behold then God an enemy to all mankind and to all the creatures: and there remaineth now nothing else, but the wrath and vengeance of God enflamed and set on fire to devour and consume all: for this son of his, Isaac, must be killed by Abraham his own hand: yea, even by Abraham, who received this promise from God his own mouth, as thus: I will give thee a son, who shall be so blessed, as that all men shall be saved through the grace which I shall bestow upon him: and yet must this son be put to death?

Here then we see (as I have already said) Hell standing wide open, and the devil so ruling, as that all is quite and clean destroyed: For there is no more looking for the promises of salvation, seeing that he that should give life to all creatures, is himself put to death.

Now, whither then must we go? The question then is not here, according to man's judgment, to wound the heart of Abraham with afflictions and sorrows only? but the question is to kill his very faith, and all the hope conceived of his own salvation. It should seem that God meant to tread underfoot whatsoever hope of his grace and goodness he had promised him. To be short, it should seem that he did but mock Abraham: As if he should have said: Go thy way; thou art but a beast to wait and follow me, and to take such pain to obey me. I promised thee a Tribe, from which the salvation of the whole world should come: and I have performed my promise in giving thee thy son Isaac: But thou must by and by go and cut his throat, thereby to let thee understand, that thou art but a simple and foolish fellow, to trust unto that which I have promised thee; and to think to have a Tribe, & such a precious Tribe also as should be more worth than all the whole world besides: yea, than an hundred thousand worlds. For this is a matter which concerns the everlasting salvation of thine own soul, & of the souls of all men else: and yet thou art now going about to deface all this. Now (as I have already said) it is impossible for us ever to be able sufficiently to comprehend these things, and so to be touched sufficiently to the quick with them: and yet notwithstanding when we meditate upon them, because they were written in vain. Here then we see the preface of this history. Let us now set down particular that which Moses hath here touched: Take thine only son, thy son Isaac, thy son whom thou only lovest. Thus we see that God contenteth not himself with the piercing of Abraham his heart; as if he should stab him in with a dagger, but setteth him upon the rack, and stretcheth him up to divers pins, as though after he had so racked him, he meant to give him also the strappado, & after that another kind of more grievous torture. For when he had commanded him to kill his son; was it not enough that he said unto him: Go thy way and sacrifice thy son? But he said unto him: Take thy son, yea thine only son, thy son Isaac, him whom thou only lovest: thereby to show that he had cut away all hope from Abraham.

Now, where he saith, Thy son whom thou only lovest; this was not a fatherly love only, as natural fathers naturally love their children: But Abraham loved Isaac accordingly as he respected the salvation of his soul, and of the whole world, by which means they might be companions with the Angels, and inheritors of the kingdom of heaven.

Finally, here we see what this speech one son, and best beloved son meaneth. And besides, the word Isaac which is here named, is set down as a word of reproach. For God named him Isaac, and not men. Here we see that God gave the child the name: and what was that? Laughter, & Joy, Now it should seem that all this was but in mockery, as if he would have said: This is very well for thee; for here is nothing but joyfulness. Thou greatly joyest in Isaac, and thinkest all this to be matter of joy. But there will come, ere it belong, such a qualm over thy stomach as will pierce thee at the very heart: For thou thyself must be the hangman to this child whom thou so dearly lovest: and must draw out thy knife, and lift up thine hand to cut his throat, Must not Abraham (now think you) be thought to be a very hangman; and by this means stir up all his neighbors about him in a rage: to say, what a villain is this, that is gone out to kill his own son? Behold a mad man; a man possessed with a devil; must not this be a very devilish fury?

Thus we see him confounded, as it were, before God, and abhorred of the world. But yet this is not all: for he saith, "Take thy son"; and what shall I do with him? Take him, I say, and sacrifice him. And whither shall I lead him? Carry him unto such a mountain As I shall name unto thee. Now, must Abraham needs be very sore vexed and grieved: and besides; must he needes kill his only son? Must he needes also travel such a long and tedious journey without any guide he could not tell whether? And must God likewise hold his nose not only to the grindstone; but also so rack and torment him, as it is impossible for any tongue to speak, or heart to imagine? Are not these such things as far surpass all man's reason, and (as it were impossible) to suffer and abide?

For, as it was before said unto him, when he departed from the place where he was; that he knew not whither GOD would lead him: even so is it here; for there is no place at this time assigned him, otherwise than thus: "Thou shalt go from hence into the land of Moria." He must needs go forsooth, from the place where he had lived the most part of his aged years; yea, until he was very old, as we have already heard: "Go thy way" (saith he) "and when thou art there, then will I show thee where thou shalt sacrifice thy son."

Here then we see, how many ways the Lord so sounded the heart of his servant, as that all the temptations which we were able to pile up together would never be like: and if we should compare them with those that should be laid upon us to abide, they would seem nothing in respect of that which we here see. And therefore we see that God wonderfully spares our weakness, in not bringing us thus far. For if any of us should be visited with any sickness that should last long, we would so sorrow and grieve, as that we would be very angry with God.

Again, if any man should die, his wife would grow so melancholy, as that she would be altogether impatient and murmuring. If God should take away any of our children: yea, although we had many, we would be angry with ourselves, and weep and mourn extremely: and therefore, what would we do if we should be brought to this pass, as here it is said, even to kill with our own hands our own children, and not leave one alive, but dispatch our house of them all? yet would not all this be any whit comparable unto Abraham his trial. For, the children which God bestoweth upon us now at this day, are not the groundwork of our salvation: Neither ought we to leave the having of our Lord Jesus Christ, although all human knowledge should perish and decay: Wherefore let us acknowledge that God supporteth us, and pitieth our weakness when as he bringeth not us unto so hard a trial, as this which Moses here maketh mention of. Let this then be a good advertisement unto us that when God shall prove us, that we yield our necks to the yoke, & suffer him to make trial of us. And this is the most principal point of all our life, so to yield ourselves as that God may dispose of us as pleaseth him: and not grudgingly reply and say, that he dealeth thus and thus hardly with us. This (I say) is the chiefest point of our whole life. In very deed (I must needs say) that this were a very excellent great good gift in us, as to be able to walk in integrity of life amongst our neighbours, to do no man wrong, to live chastly, and soberly all the days of our life, eschewing all drunkenness, intemperance, blasphemy, and such like.

Well sir, I must needs in truth say, that these are great virtues, but yet they are not always found in us; and yet for all that, this is not the chiefest point. For the principallest point, (as I have already said) is this, that when we serve God, although many sorrows and griefs torment us, although the Devil soundeth us alarms, and lieth in ambush for us, although men grow so perverse and wicked, as that one spurreth us here; another striketh us there, and another seeketh our utter destruction: And on the other side, although we hang our wings (as we say), although we be hungerbit, and altogether blamed & contemned, although all these things fall out for our shares and portion, yet must we so bless the name of God, as that we must mitigate and ease all our anguishes and sufferings, and be ready always to say, "O Lord, thy will be done, deal with us as it pleaseth thee," and although this gear should fall out far worse than thus, yet must we receive all things patiently.

Now when as we shall grow unto this patience, that (no doubt) is the most principal mark that we must shoot at. And above all things, this history ought a great deal the more be respected and meditated of us, considering that the Lord would show that unto us which we are to comprehend from our father Abraham, to the end we might follow his example. And when as God, (as I have already said) shall have thus framed us, and brought us to this pass, let us dedicate ourselves and all that we have unto his Majesty. For if Abraham had not had this ground and principle, without doubt he had never stepped one foot forward, but had rather fled away from God than have come near him: however, he had not this principle as from himself, but because it was the gift of God, he was not therefore to use it and keep it back as it pleased him: But must make a reckoning of it to him that gave it him, saying, "Here am I," as afterward he showed it. For when God called him and said, "Abraham": "Here am I Lord," (quoth he), This answer showed that Abraham was as it were ready at hand to receive the commandments which God would give him, even as a diligent servant should do. For if his Master goeth forth, he is by and by at his heels, to say, "Will it please you to have anything with me?" And if his Master tarrieth within doors, he will settle himself to harken what his Master will command him; as to bid him do this, or go to such a place. So then Abraham showed that he served not himself nor his own affections, but so dedicated himself unto God, as that whatsoever he had was his also. Neither did he this hypocritically, as a great many of men may say unto God with their mouths, "Here am I": and yet notwithstanding be far enough from him. But when Abraham said, "Here am I," he protested thereby that he was even before God: for afterward, he protested, that his feet, hands, eyes, ears, all his senses, and all the parts both of his body and soul were ready to serve God, and to put his neck under his yoke, and to go whithersoever he would have him.

Thus we see what we are to retain from our father Abraham: and so let us understand and know that without this scope and end we shall altogether err (as I have already said) we may have all the commendable virtues of the world, and be esteemed of also like Angels, and yet all not worth a button, without we know that God seeth us, and would have us continually to bend ourselves in all obedience unto him. And although he should at any time make us turn this way and that, and make us travail and toil to the uttermost; yet let not us at any hand give over obeying and fearing him, but say: "Lord, here am I, whatsoever come of me," and be angry with all the obstacles which may hinder and pull us back; & be at defiance with all the difficulties, vexations, and combats that may be raised against us: Let us (I say) be angry with all this gear, that we may continually go on our course, until such time as we be come unto that scope and mark, whereto God calleth us: that is to say, until we be delivered from all our miseries and afflictions, and enjoy the rest of his heavenly kingdom.

Let us now prostrate ourselves before the Majesty of our good God in acknowledging our sins, beseeching him that he will make us so to feel them as that we may be displeased with them, and more and more to be dispossessed of them, and so to be clad with his righteousness, as that he may wholly rule and reign in us, so that by that means we may declare ourselves to be his, as he has most dearly bought us: and that Jesus Christ being dead, and risen again, has also bought us unto himself, to make us partakers of his glory, and continually to conduct us both in life and death.

FINIS.