The Sixth Sermon of Jacob and Esau - Genesis 26: 1-5

1 Now there was a great famine in that land, far greater than that first famine that was in the days of Abraham. Wherefore Isaac went unto Abimelech, the King of the Philistines, into Gerar:

2 For the Lord appearing unto him had said, "Go not down into Egypt, but dwell in the land which I shall tell thee."

3 "Be a stranger in this land, and I will be with thee, and bless thee: For to thee and thy seed, I will give all these countries, that I may establish the oath which I have sworn to Abraham thy father."

4 "I will multiply thy seed that it may be infinite as the stars of Heaven, and I will give unto thy seed all these countries: and all the nations of the Earth shall repute themselves blessed in thy seed."

5 "Because that Abraham obeyed my voice, and observed my ordinance, my commandments, my statutes, and my laws."

We saw yesterday how Jacob forsook his meat for that spiritual benefit which God had promised unto him: and hereby it appears that he had more care of his soul than of his body. Here we have an example, though not altogether like in Isaac his father, yet coming very near it. For we see how Isaac had more regard for the spiritual inheritance than for all that concerned this brittle and transitory life. He was oppressed with famine, and there is no doubt, but that it was not his ease to go into Egypt. But when he was let by an express commandment, it was a sign that his courage tended thitherwards: because his commodity likewise drew him. God stayed his journey, and he obeyed. We see then that Isaac left not only a mess of pottage: but he, seeing that he could endure much woe for a year's space, notwithstanding he withheld himself, and sought no refuge in Egypt, and remained in the land of Gerar, which specially could not be altogether exempted from poverty, which was a part of that country. For it is impossible, when there is any famine, but that the neighbor and near places must also feel it. It may easily be gathered that then there was no dearth in Egypt. So that Isaac here shows us that although temptations be great, if we be destitute of that which is necessary to maintain us, that yet notwithstanding we must always hold us to the will of God, and rather forget all our cases, and prepare ourselves patiently to suffer all want and necessity, than to seek our commodities, as it were, against the will of God. This is the first point that we have to mark in this history. Now it is said:

"There was a great famine in the land, a greater than that former that was in the days of Abraham."

For there had been two famines already that Moses rehearsed unto us. As soon as Abraham arrived in the land of Canaan, he was forced to depart, and this was a very hard combat unto him, seeing that God had shown him that land, and that he had conceived great joy, for that he should be put in possession thereof; and now a little after he must be chased out, and become as it were a poor vagabond, and go down into Egypt because he found not any succor elsewhere. The second time he also withdrew himself into the land of the Philistines, which was of the very same country that was promised unto him, and under the King of Gerar, not he of whom now mention is made: for all called him Abimelech, which is as much to say, as "My father the king"; and this was not only an honorable title but also expressed that kings governed not by tyranny, and did devour up their subjects, but had a fatherly care over them whom God had committed to their charge. When then it is said that this famine came as the other, this is to show unto us that altogether like as God had proved the faith of Abraham and his constancy, so likewise he would call his son to the like trial. For as Isaac was heir of the promise, so also must it needs be that he succeed his father in that which was promised to the children of God: For we must show by the effect that we so esteem heavenly benefits, to which God has called us, that we pass through the world, and that we fail not, however we be afflicted after diverse and sundry manners.

Mark then whereto Moses has regard when he compares these two famines: that is, to show us that when Abraham was tempted, it was not only for his own cause: but his son also must be like him. But by the way we are called the sons of Abraham and of Isaac: it behooves then that our faith be examined, as it shall seem good unto God. It is very true that we shall be more confounded, and that is because we have not received so great a measure of strength. Mark therefore the cause why God supports our infirmity: but yet this is not to the end that our faith should be idle. So then, we are here warned by the spirit of God, that being in this world, we must be subject to many miseries, and that we shall not have an earthly paradise to the end to have all our desires, and to be so satisfied that we shall lack nothing: but that it shall oftentimes seem that God has forgotten us, that he has taken the bread out of our hand, and that we shall be in such a case as if he had condemned us to perish. When this shall come to pass, let us not think it strange, and likewise let us not be as young novices: but let every one of us think beforehand of that which may come upon us, and be prepared to suffer all things patiently. The promise is well given unto the faithful: although the lions oftentimes seek their prey and find it not, and that they roar out for hunger, yet nothing shall be wanting to the Children of God. Mark then how he has spoken thereof in the thirty-fourth Psalm.

And again in another place: "All they which fear God, shall be satisfied with all good things." But this is not therefore spoken as though God would fatten up his own, and give them whatever they shall desire: but he nourishes them after another manner. And when he speaks of satisfying them, this means not that he will always fill their bellies with exquisite meats: but we must yet have recourse to another place of the Psalm: "That the poor of the Church shall be nourished." Mark here a certain kind of contrariety, when God says that he will fill those of his church with bread, and notwithstanding, calls them poor and needy. If they be poor and needy, where is this promise that God will fill them with bread and with all good things? But we must reconcile that which seems to disagree, and in such sort that we always depend upon the providence of God, to be as it were fed by him: In the meantime if he shall suffer that we endure hunger and thirst, that we do not therefore give over to hope that he will be our good father to nourish us. And this is the cause why we do pray for our daily bread.

Now this opposes itself against all those provisions wherein the children of the world do put their trust: for they are never stayed unless their barns and cellars be full, as it is said in another Psalm. And besides when they are well-fraughted, they despite God as though they were without all danger as they think. But contrariwise, however the faithful have wherewith to nourish themselves, yet must they every day open their mouth as if God should put in bread by morsels: and when they have nothing, yet always they trust in him and in his goodness, and hope that he can sustain them with one crumb of bread, when it shall so please him: or rather, albeit they see no way how it should come, yet nevertheless, that God will find a means to maintain them.

When therefore it is said that Isaac was driven out through famine, this is as much as if God would declare unto us, that when we shall fall into poverty and need, that we think not that we are therefore forsaken of him, nor take it as a sign that he hates us: or rather that we imagine not that he thinks no more of us: but that as our father Isaac endured hunger and thirst constantly, and in the end tried that God always had care of him, so we also acknowledge the like. Mark this for one special lesson. And this is that also which is showed unto us by Saint Paul in the 8th chapter to the Romans when he says: "Shall hunger be able to separate us from the love that God bears us in Christ Jesus our Lord." Saint Paul fights there, in the name of all the faithful, showing therein that if God should cut off our morsels, yea and that we should be deprived of all nourishment, as if it seemed that he would exclude us from all the benefits that he has created in the world, as though we were not worthy to be upon the earth: yet must we overcome this temptation there, and conclude, though it be in the midst of famine, that God will be our father, and we must content ourselves with this, rejoicing in our afflictions. But in the meantime we are also exhorted by the example of Isaac, not to be so grieved and vexed with famine, nor for other afflictions of what sort soever they be, to the end they make us to forsake God, or turn us out of the path wherein he has set us. For as we have seen Jacob forsook his meat, to aspire to that spiritual inheritance, which had been promised unto him: So now likewise we see that Isaac had no regard to that which he might suffer in that length of time. He saw Egypt which was a good refuge, nevertheless he was turned from it. And why so? Because God had forbidden him to go thither. So then, when we see that Isaac was not overcome by famine, that he obeyed God and forsook not to be guided by his hand: by this we have also to learn, when our Lord will afflict us with poverty and need, that we look not to unlawful means to relieve our necessity. And above all, if Satan lay before us his baits to entice us, that we rather choose to die of hunger (if need be) than to withdraw ourselves from the conduction of God: seeing that we cannot be nourished but by his blessings. For when we shall have all the bread and meats in the world, it is certain that the wind shall as well profit us for our nourishment as these, and we shall think that we grow, and yet in the meantime we shall not be substantially fed: For it is not bread (as it is said in Moses) that nourisheth us, but every word that proceedeth out of the mouth of God.

Now by this word, he doth not understand the doctrine of salvation, but that same virtue which God has spread over all his creatures. Mark then what it is that nourisheth us: I say not only in respect of the soul but also in respect of this transitory life. Which seeing it is so, let us take heed that we be not fed by that which the devil shall set before us when we are in necessity: and canst thou do this, and art thou able to wind out from thence, and hast thou any such help? Yea if this be contrary to the will of God, that we always remain steadfast, and that we wait till God shall show himself pitiful towards us: as he that best knows the means, although it be unknown unto us. It is true that we shall have no such revelations as our father Isaac had, God will not appear unto us from heaven: but this ought to suffice us, that at this day the will of God is certain unto us: for God has supplied that which was wanting to our old fathers when he appeared unto them: at this day we have the law, which is an infallible rule unto us: we have the prophets which are expositors thereof unto us, to the end that the shortness thereof be not obscure unto us: we have furthermore perfection in the gospel.

Seeing God then has revealed unto us that which is profitable for us to know, we must not desire visions at this day, but as often as we shall be in any perplexity or doubt, we must have recourse unto the Scriptures: and when we shall think upon the means, let us mark whether the same be permitted unto us, and whether God allows of them. And when we shall find that the means which shall come into our heads are not agreeable to the will of God, according as it is contained in the law and in the Gospel, that we then forsake all. Mark how we have to follow our father Isaac, yea to overcome this temptation which is very heavy and troublesome: that is to say, when we have nothing wherewith to be nourished and fed but a very small pittance. For oftentimes the unbelievers are found to have thirty times more than is necessary for them; likewise a man shall find prodigal and dissolute persons that will waste and spend all the benefits of God: yea, and they will make havoc of them. But what of the poor faithful ones? Having toiled to maintain their life, yet scarcely do they find in the end how to get their bread.

When therefore we see that God will oftentimes thus prove those that are His, let every one prepare himself thereto, and let us not be abashed, although our Lord does handle us with such rigour and severity. Nevertheless, this is not to defeat us of that which He has promised us, or not to hold us for His children: and let us acknowledge that the office of feeding and nourishing us appertains unto Him, and that He will do it, although not according to our desires and fantasies. And moreover, when we see that God does not press us that hunger should drive us, as they say, from door to door, let us know that He bears so much with us by reason of our weakness. This is the sum of what we have to learn concerning the example of Isaac. But here a question might be asked. Why does God permit our father Abraham to go into Egypt, and forbid his son Isaac? But concerning this, we have to note that God knows who we are, what our strength is, and according to this also He suffers us not to be tempted above our strength (as Saint Paul has spoken), calling him faithful in this behalf. God then knows that which He has put into us, for that which is there of nature shall always be to throw us down: but when He has given unto us any power of His Holy Spirit, He knows whether it be in little or in great portion, and according to this also He exercises our faith and our patience; and when He sees that we are weak, He suffers us not to be tempted so strongly. Mark then how this came to pass: and this diversity which is here put between Abraham and Isaac is to show that the faithful shall not always be alike handled of God, for this reason that I have alleged. Isaac was the successor of Abraham, he had the promise: and in this that he was tried and examined by divers afflictions, it is evidently seen that God made him to pass by one and the self-same path: but notwithstanding (as I have already said) it follows not that he had one and the like rule in all points. For our Lord supports whom He will, and when He suffers men to be more hardly treated, by and by He likewise fortifies and strengthens them.

Abraham forsook not to return to the country of Canaan after he had dwelt in Egypt: but God also drew him out of Egypt, as if He had held him by the hand. For he might long time have remained there, seeing himself rich there: but he might have been hated of the inhabitants: and therefore God draws him from thence. He might likewise have done the like to Isaac, but we must not set Him a law. If any man replies here, could not God have given as well an invincible constancy to Isaac, that he should not have slept there, and could He not have made as well him to have returned? Yes, very well: but can we bind Him to that? It behooves that He govern us according to His infinite wisdom, and not according to our foolish dreams and fantasies. Let us mark well then, that when there is such a diversity in the temptations of the faithful, it is because God knows what everyone will be able to bear. And always let us have recourse to this sentence of Saint Paul: that we hope in Him, if He examines us, if He places us in the battle, if He tries us with many griefs, that notwithstanding He will provide for this, that we shall not be altogether overcome or vanquished. Mark wherefore it was forbidden Isaac to go into Egypt. Now it is said unto him.

That he should dwell in the country of Canaan, and that God will always be with him, and that he will fulfill the oath which he had sworn unto his father Abraham. This is to say, that he would multiply his seed as the stars of heaven, and that in his seed all the nations of the earth should be blessed. Here we see why God suffered not Isaac to go into Egypt: that is, that he might not forget the promise which had been given unto him concerning the land of Canaan, and likewise that he should content himself therein, and altogether rest himself there. Now if Isaac, who was so excellent in the faith as we see by all his life, and to whom the Holy Ghost has given such a testimony, had such need nevertheless to be so bridled, what shall become of us? Even so, we ought not to marvel if our Lord does oftentimes hold us as it were chained in, and that he gives us not license to rove here and there: for he knows that this shall be to cast us to utter confusion. So inasmuch as we have so slippery a memory, insomuch as there needeth nothing to cause us to stray, so as we know no more which shall be our right way: this is the cause why our Lord gives us not so great liberty as we would. And likewise as often as we are holden within straighter bounds than our fantasy desires, let us know that if our Father Isaac had such need thereof, we by greater reason, who are come nothing so near to such excellence of virtue as he, have greater need. Now in the meantime, we see that in Isaac, which erewhile was declared to be in Abraham. God says unto him, that he will give him all those countries that he saw, and through which he walked: yea, but notwithstanding he says unto him: You shall dwell there as a stranger. Mark two things, which yet seem contrary. For if God will give him that land for a possession, Why does he not hasten it? Why does he suffer him so to languish?

But there is no question of that which is past, but of that which was to come. You shall dwell there: yea and the word which Moses uses, signifies to dwell as it were in a strange country, as one that were still going. Lo, Isaac then who had a Lordship upon the earth: and yet had not one foot thereof, but must remain there by leave, and must be subject to many troubles and trials, which were bent towards him: and yet he had not one foot of land, unless it were the burying place whereof mention is made before. To be short, we have to gather here, that God would have Isaac wholly to rest upon his word: as likewise it is the foundation, whereupon we must build all the days of our life, yea and in death too. For if we should have all that we desire, what should we need any more faith or hope? It behooves therefore that the benefits which we wait for from God, that they be hidden from us, and notwithstanding that we behold them only by faith, and that we do God this honour, to account him sure in all that he has spoken: although he show us not the effect and truth of his promises, which we apprehend not after our reason and carnal feeling: notwithstanding we must say, it suffices us that he has spoken it, he will perform it: When therefore we can fetch all our contentment from the word of God only, then let us assure ourselves of a right trial of all that which we profess, that we believe in him: but if we will always have a gauge, and have all that we desire, it is certain that the word of God shall not be esteemed of us, and we cannot exercise ourselves sufficiently enough in this meditation.

And therefore as often as we see God to have spoken to his servants, and not to have showed them the accomplishment & execution of his word, let us know that this is rehearsed unto us, to the end that we should learn to call upon God, when he shall leave us in suspense, yea and that we shall faint, and be stripped of that which should have been in our hand: that we learn to say: O Lord, since we have thy promise, we shall not be frustrated in waiting for it. When God promises Isaac to be with him, and that he will give him the rest, this likewise is to show us, that the principal of all benefits that we can desire, is that God have care over us, and that he think of our necessities, and that we find him at hand when we call upon him. For unless that we have him merciful unto us, although he give us in all fullness and abundance, that we ask of him, yet it should be nothing: but we must begin at this point: that is to say, we must be well persuaded that God loves us, and that he is favourable unto us. When we have attained to this—to resolve ourselves, that God will always be merciful unto us, and ready to succour us when need shall require, that he will never forsake us—then shall we easily wait for the rest: but if we know not that he is with us: that is to say, that he will make us feel his presence, and in feeling it, will withdraw us from those dangers wherein we are, and in withdrawing us, will lift us up when we shall be fallen, will lead us there, where as there is no path, and will there give us an issue and way to escape, where there is nothing else but confusion: If we have not (I say) attained to this, there is no true foundation: but if we have once obtained it, we must stay thereupon and hope for the rest. For if God love us it is certain that he has wherewith to succour and help us in all, and through all, and he will do it. And this is the cause why Moses begins at this point.

"I will be with thee."

And afterwards he says: That he will multiply his seed, that he will bless us, and that his seed shall be as the stars of Heaven. It is true, that the benefits which God will bestow upon us, they shall not always fall out to our desires, as we have declared. For oftentimes we shall want them, to the end, we may be the more eager to pray: and also he will try us, and show us that we have no such confidence in him as we ought: and our unthankfulness many times deprives us of that, that GOD otherwise was ready to bestow upon us: For we are not always capable to receive that which he offers unto us. He has an open hand, but we have a close mouth: that is to say, we are shut up in unbelief and distrust. And therefore see the cause why we must so oftentimes wait: but so much there is, that if we be resolved in this point, he is with us, and we are blessed of him in that which he knows to be expedient for us, and we shall lack nothing.

Touching this promise: That all the nations of the earth shall be blessed in Isaac's seed, this was special to him, as it was to Abraham: and this respects our Lord Jesus Christ, as it has been expounded. For it was necessary that Jesus Christ should be the fountain of this blessing, the which should flow upon all the lineage of Abraham. It is true that the faithful who descended of him, were blessed and partakers of this promise: but this was by the power of our Lord Jesus Christ. So then, if he had been separated from the seed of Abraham, it is certain that he had been barren and dry, and that he should not have had one drop of the blessing. But at this day, forasmuch as God would by his infinite goodness, that his only begotten son should belong unto us, we were joined to the true natural Children of Abraham: and however we were of the nations of the earth, who were then strayed from the Church of God, and who were altogether departed far from it, yet at this day we are blessed as well as they. For if it were said to him I will bless thy seed, and that God had added nothing, this had at this day been a very slender comfort unto us: But when he says: That all the nations of the earth should be blessed in the seed of Abraham, we are of that number.

Mark then, wherein we have specially to rejoice, knowing that after our Lord Jesus Christ appeared unto us, this promise is to be applied unto us. It is true, that it is oftentimes said in the holy scripture, that men shall be blessed by men, as for example, when they shall set him before them for a pattern and example: and that men will say, desiring to be blessed, "O that God would do unto me as he hath done unto this man here, or unto that man there": but the interpretation of S. Paul shows us, that that which was as well spoken to Abraham as to Isaac, was not only to be understood in that sense: but it is said elsewhere, that the faithful shall be blessed in God. So it is said now, that they shall be blessed in the seed of Abraham. But we have to search all our good and salvation in him alone, who is the fountain thereof, as it is said in the 36th Psalm. But because there is so great distance, and that we cannot soar up so high, our Saviour Christ hath approached near unto us, and we have the living waters in him: there wants nothing, but that we come to drink, as he says: "Come unto me: and whosoever thirsteth, let him come unto me. For I have the living waters, and whosoever shall drink thereof, he shall not only have to quench his thirst, but also living waters shall flow out of his belly, yea, and fountains of living waters, that he may give thereof unto others."

When therefore we see that God will familiarly communicate with us all his benefits, in the person of his only begotten Son, so much the less excuse is there, if we come not to receive part of this blessing the which is propounded unto us. Moreover, it is not only said that all nations of the earth shall be blessed, but it is said, they are blessed: not for that we can compass or attain to this blessing of ourselves, or by our own power and diligence: but it behooves that every one be blessed in Jesus Christ through faith. For altogether like as he is presented unto us by the gospel, so likewise we must accept him: and if we remain unbelievers, this is because we shut the door as it were, against all his graces. Then seeing it is so, that God has prepared all so long time before, that belongs to our salvation, and that in the fullness of time (as Saint Paul calls it) Jesus Christ has appeared, and has sufficiently witnessed, that he was that blessed seed, wherein we must seek all benefits: Let us likewise come with the like readiness of faith, and with such zeal, that we be not shut out through our own malice and unbelief, to the end God accomplish not that in us which is here pronounced, that we go not to him to have the ratification of his promise: let us, I say, take heed, that none hinder himself through his own fault and vice. Finally it is said:

"That God will ratify his oath with Isaac, forasmuch as Abraham had obeyed the voice of God, and had kept his observations, commandments, statutes & laws."

Here the oath is yet reiterated, for the greater and more sure confirmation of us all: For we cannot give any faith unto God, unless we have stoutly fought against distrust, to which we are so naturally inclined: and forasmuch as we are yet so fickle as is pitiful. For this cause God swears so much the more to assure us. But it is true (as has been showed before) that this is worthy of great blame in us, that we should constrain God to swear. For we do not honour a mortal man, if we content not ourselves with the simple word that he shall speak, if we count him not for an honest man, contenting ourselves in that he shall have promised us: but when we say, "I will that you swear unto me herein." Behold this is a great sign of distrust, and will not be well borne amongst men. But if we shall notwithstanding do that dishonour to God, to require an oath of him besides his word, must it not needs be, that we be too too villainous? But if so be that God nevertheless do in this behalf take pity upon us, although it be an intolerable vice, that we would have him swear, farther than he has pronounced: yet herein he does apply himself unto us. What can we demand more?

And now, what excuse shall there be, when we would yet that his promises should be assured unto us by an oath? This word then of an oath ought to pierce us to the very heart, as often as it offers itself before us, yea and when there is any question of certifying us of the goodwill of GOD, and of that singular love which he bears unto us. But let us come to that point where he says:

"That this was forasmuch as Abraham obeyed the voice of God."

It should seem here that GOD attributed the accomplishment of his promises to Abraham's virtue, and to his merits: but we have declared already that this could not be, neither ought so to be understood, as though the obedience which Abraham yielded to God had been the cause why God should be bound unto him to perform that he had spoken: For we have showed already that this was altogether free in God. When Abraham was drawn out of the idolatry wherein he was (as it is declared by Joshua:) What was it that moved him to do it?

Afterwards, when he kept Abraham to the end, this was not because he obeyed him: For, contrariwise, he had said unto him long before, "I will bless thee, I will be with thee, I will be thy large recompense: Thy seed shall be multiplied as the stars of heaven, and in it all nations of the Earth shall be blessed." All this was spoken to Abraham before Isaac was born: and when Abraham would have sacrificed his son Isaac, it was said unto him: "Because thou hast not spared thy only Son, but wast ready to sacrifice him for the love of me, behold I will bless thee," and this was spoken to him long before. We see then, that that which is free in God, and that which he gives us of his mere liberality, he attributes to the service which we do unto him: not to minister unto us any matter of pride, but this is only so much the more to provoke and stir us up with cheerfulness and courage to serve him. Mark then the purpose of God: It is not to the end to rob himself of the praise which is due unto him, to the end men should usurp it: but it is because he knew that they have need of spurs, and must have aids, and helps to serve him, for otherwise we should be cold and dull. They, therefore, which seek here for merits, and would darken the mere praise of God's goodness to exalt men, as though they were the cause of their own salvation, it is certain they would overthrow all, yea and overturn the purpose of God as much as lies in them.

Likewise, let us learn that when it is said, that God will establish his covenant with Isaac, because Abraham had obeyed his voice, that it was not to note the cause why: but it was only to show that the service which Abraham yielded unto him was acceptable to him, to the end that Isaac should follow him and conform himself thereto. Hereby, therefore, we have to stir up ourselves, as often as we feel any slowness in ourselves, and when we shall not be so disposed as were requisite, to give ourselves fully to the obedience of God: and that we think, "What? It is said that when we shall obey him, he will accept this as a sacrifice of sweet smelling savour: and yet notwithstanding all that we do is nothing, there is no strength in us: nevertheless if God will honour us so, without any worthiness of ours, must we therefore be sluggish, and not thoroughly employ all our powers to his service, especially according to that grace which he shall have given us, and according to our strength? And yet without all indenting or covenanting with him?

Mark then how the faithful ought to be provoked: and that this also is to teach us always to continue, to walk on in fear and carefulness, when our Lord shows us that those whom he has called, oftentimes make and show themselves unworthy of their calling. To the end, therefore, that we do not tempt him, and that we may be ready to receive that which he teaches us, mark wherefore it is said that he rewards our services: not because we merit any reward. For (as I have already said) we must not here reason of that which we can do: For we can do nothing at all: and especially that which we have done by the grace of God deserves no reward: For God can justly condemn it. But the question is, that God accepts that which we do of his mere liberality, to the end to make us more courageous. And everyone ought to apply this to his profit, when we feel that we are slow to do well through our negligence and sloth. Lo then briefly what we have to learn here.

Now when it is said that Abraham obeyed the voice of God: this is to show us the true rule how to live well, to the end that everyone frame not unto himself devotions apart, as we are accustomed to do: For when men will serve God, what do they? They take liberty to live after their own device, and they contemn whatsoever God commands. What is that, that men may call the service of God in the papacy? That which men have devised of their own foolish brain. For when men shall have diligently gathered all their jugglings together, which they play there, if it be said that God be well served and honored, and yet they do nothing of all that God has commanded, and that they do despise him: It falls out thereupon, even as he himself complains thereof: to wit, that men for their traditions reject that which was ordained for them.

Seeing then, that so it is that we are so inclined to set out our own foolish imaginations, let us learn that when the holy Scripture speaks unto us of living well and holily, when it speaks of the perfection which GOD allows, that is to obey his voice: as also he shows us by his Prophet, "Have I demanded you to offer me any sacrifice?"

Now it is very certain that GOD had required it? And why then does Jeremiah speak thus? It is to show us that God rests not there. Where then? That we obey his voice says he. Mark then the principal, and where we must begin, and which also is the end, whereto we must strive and contend: that is to say, that God has authority to rule us, and that we be his subjects. But notwithstanding we shall find it strange, that is here spoken, that Abraham kept the Commandments, Statutes, Ordinances, and Laws of the Lord. And yet he had not so much as one word of all the Law in writing. For we know how long a time there was between the calling of Abraham and the law: to wit, four hundred and thirty years. How is it then that God now says, that Abraham kept his Commandments, statutes, ordinances and laws? This is, as we have seen before in the 18th Chapter: for albeit he had yet nothing written, yet notwithstanding Abraham was not ignorant of that which God should afterwards teach his people. For he had two manners of ways to govern his people: but yet this was not for that in respect of himself he was changeable. God therefore had not always one and the same way to teach the faithful: but howsoever it was, yet the rule was one, whether it were written, or inspired to them, whom he reserved to himself.

So, however, Abraham had not yet the Law written, yet he had sufficient instruction, to know how he ought to serve GOD. This, therefore, is what we ought to learn from this place.

But however it be, GOD in the meantime, shows that if we be ready to obey him, and to be subject unto him, that on his part he will never fail us to show us the way wherein we ought to walk, and walking therein we shall not be deceived. But if before there were ever any scripture, Abraham had statutes, commandments, laws, and ordinances: at this day by a stronger reason, when God has declared himself so familiarly by Moses, to whom he has further joined the Prophets, to the end they might there have a more easy understanding of the law, and seeing he has spoken in the Gospel so clearly, shall we doubt that he does not the office of a good master, to show us all that is good, right, and just? But what? The ingratitude of the world is such, that it will not be subject nor brought into order under him: and this is as much as if men would be more wise than is permitted unto them, and would have a wisdom by themselves, as though it had never been said: "To God who is only wise, be honour and glory." When S. Paul says that God is only wise, this was not only for him, but this was to the end that we should search for all wisdom in him. For when we will not accept this for the only rule which he has given us, this is as if we should say, God knew not all that was necessary for us, it must needs be that we invent of our own brain yet somewhat more: and say this will be better. And what blasphemy is this? O when we serve God after this sort, it is as a man would say to spit in God's face. So then let us note that when Moses after he had spoken of the voice of God, adds his commandments, his statutes, and his ordinances, it is to show us that God will not in any point fail all those who shall be his disciples, and shall come to be ordered by him, to hearken to his voice. And indeed this is not only in this place, no nor in that we come to allege: but as it were throughout all, where our Lord recommends his law unto us, and shows us that it contains all that is necessary to lead men rightly the way to salvation. And thus much concerning the words that are touched in this place. So then, when we will walk as it becomes us, let us mark that there is but one only Judge, to whom we have to render account. But what is it that this Judge demands? Not that everyone should be driven by his own fantasy, or that our good devotions should be put in the place of his word: but that we should hearken unto the voice of our God, and then that we should be apt to learn, to bring us in order under him: and instead that men imagine, that they have done wonders to bind God unto them, by their virtues and merits, that we content ourselves to be approved before him and his Angels, although the world be not contented therewith.

But now let us fall down before the majesty of our good God, acknowledging our faults, praying Him that it will please Him to touch us to the quick, that we may more and more be brought both to repentance and to humility, continually to lament before Him, and to pray Him, that it will please Him to cleanse us from all our vices, and to make us to walk in such integrity, that our life may be fully framed to His righteousness, and that by this means, His name may be glorified: when He shall have all the rule over us, and that we shall walk according as He has taught us by His word, without adding anything thereto of our own: and that He will in such sort support us in our weaknesses, that we cease not always to continue in His holy vocation, albeit we go not on so swiftly, and run not with such zeal and fervency as we ought: and that in the meantime we may be armed (however it falls out) with His power, to fight against all temptations, and never to decline out of the good way, albeit we have many occasions thereto. And that He may not only show us this favor, but also to all peoples and nations of the Earth, etc.