The Tenth Sermon of Jacob and Esau, Genesis 26: 26- Genesis 27:2 (part 1 of 3)

The Eighth & Ninth Sermon of Jacob and Esau - Genesis 26: 11-21

The Eighth Sermon of Jacob and Esau, Genesis 26.

11 And Abimelech commanded all his people saying, "He that shall touch this man or his wife, he shall undoubtedly die the death."

12 Now Isaac sowing in that land, he got every year a hundred measures: so did Jehovah bless him.

13 So did that man increase, and grow on with a continual increase, even until he was very rich.

14 For he had great possession of flocks, and possession of droves, and so great a family, that the Philistines envied him.

15 And they dammed up all the Wells, which his father's servants had digged, in the time of his father Abraham filling them up with earth.

16 So as Abimelech said unto Isaac, "Depart from us, for thou art made mightier than we."

17 Therefore Isaac departed from thence, and pitching his tents in the valley of Gerar, he settled there,

18 (For Isaac had digged again the wells of water, which they had digged in the time of Abraham his father, and which the Philistines had dammed up after the death of Abraham: and he had given them names, according to the names which his father had given them.)

19 And the servants of Isaac digging in the same valley, they found there a well of living waters.

20 Now the Shepherds of Gerar, contended with Isaac's shepherds saying: "These waters are ours." Wherefore they called the name of that well Esek, because they had moved strife with them of their own accord.

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

We have seen how God had pity upon Isaac, although he was worthy to have been forsaken in the time of his necessity: For this was a singular favour, that Rebecca's chastity was kept: because Isaac had given it over, and as much as was in him forsaken it, for the safeguard of his own life. Loe a distrust which deserved rather severe chastisement: but yet would God support him, and be the protector of his wife, who otherwise was forsaken. Now it is said here, that God stretched out his mercy farther: that is to say, that he would have Isaac to be in safety for the time to come, and that none should molest him either in his own person, or concerning his wife. And in very deed it must needs be that this provision was freely given him: For it might have been laid in his dish that he had not greatly passed that his wife had been put to shame and reproach. And this was to cause him every day to have many quarrels. But herein God tries him: and yet he uses the King of the country, to the end he might be in rest, to the end that none should come to assail him. It is therefore ordained that none shall touch him upon pain of death. Now this was done by special privilege according to that we have alleged out of the Psalms. That God for the favour he did bear to Abraham & Isaac, even chastised Kings & rebuked peoples: but yet so much as we may gather that Abimelech, being seized with fear, made a decree which was very right. And why was not this law perpetual? Because that men who have not the lively root of the fear of God, do nothing but by force and violence, there is no hold nor constancy in them, as we shall find oftentimes. But inasmuch then as Abimelech perceived, that if Isaac were offended or that any did him any wrong, that this should not remain unpunished, & that God would take vengeance of it: Loe why he was thus bridled.

Now this is rehearsed unto us above all, to the end we might know, how God has kept his own, though they have dwelt amongst wicked & cruel people, as it were amongst savage beasts: nevertheless he has maintained them by his power: & this is to the end that we likewise should trust in him. For the goodness of God, which he used towards our old fathers, is not only rehearsed unto us, to the end that we should know that he was then pitiful towards them which trusted in him: but that we should not doubt, that he will suffer us to be molested at this day, so that we have our refuge unto him: and when we know that he will be on our side, that we be also certain that he will maintain our part, and that his protection will be enough for us, against whatsoever, men shall be able to attempt or devise against us.

When therefore we shall have such an affiance, the example of Isaac which is here rehearsed unto us, ought to serve us for an instruction, as if God should show us his hand stretched out, to help and succour us in our need. And specially when our enemies shall be strong and mighty, and that nothing shall be able to let them here below, from oppressing us, then let us know that God will not cease to put to his helping hand. For we know what he has said by his Prophet Isaiah touching his Church, that it is more precious unto him, than all the Realms and Empires of this world.

Now admit we be never so much despised of worldlings, that we seem not worthy to them (as a man would say) to be cast to the Dogs: Yet however it be, forasmuch as God has once declared that we are his flock, and that he has taken us into his charge, let us assure ourselves, that he will not fail us, when we shall be assaulted of them who torment us, and to whom it seems, that God must not touch them. But moreover Moses adds:

"That Isaac sowing, he gathered an hundred measures."

That is to say, an hundred times as much as he sowed. Here a question might be asked, seeing Isaac had not one foot of land, how he could sow. But some imagine that he had purchased some there: but this were against all reason. For it must be that the fathers content themselves with the promise which was given them, and that they dwell in the land of promise as strangers. And indeed, it is said soon after, that Isaac pitched his tents, to declare that he had no certain house nor building. We see therefore that he was a vagabond in earth, as was his father Abraham: but he might well hire some land to sow therein: For he had a great family: as we saw Abraham himself had, who gathered out of his house more than four hundred chosen men, to enter into battle. Isaac had not much diminished it as we see: likewise it must be that he could not be much increased, especially dwelling in a strange country: he had hired some farm or taken some land to sow therein: according as we know that the ancient fathers, although God had enriched them, yet they ceased not to give themselves to labor both they and their household. For although they had both riches and commodities, yet they abused not those benefits that God had so bountifully bestowed upon them, in pomp or in Idleness to become Kings: but to maintain always themselves in the mean estate. Mark then briefly what we have to learn, when Isaac having hired some possession sowed therein. And this is rehearsed of Moses because he adds, that GOD blessed him therein, and made him so to prosper, that he gathered in a hundred fold. But we shall find it strange in this country, which was so hungry and as it were barren in comparison of Judea and Syria, and of those Countries thereabouts: especially when he spoke of a hundred fold, for as much as the thing may seem incredible unto us: because we esteem that which is spoken unto us according to what we have seen.

But it is not without cause that our Lord Jesus Christ, declares this unto us by a similitude, taken from the seed which is sown: although he spoke to another purpose: but notwithstanding he says that when men shall sow, one part falls into the path, and the fowls of the air devour it: another shall fall among stones, and this shall take no root: for it has no nourishment: The other part shall be choked among bushes and thorns: But that which falls into good ground (says he) shall bring fruit, one thirty, the other sixty, and the last an hundred fold.

When we come thus far (as I have said) we cannot be persuaded therein, unless the son of God had spoken it. But the ancient fathers, who have written of the land of Chaldea, and especially have been in the same place, & know it thoroughly, they say that the ordinary increase was eighty and a hundred. But here because he spoke of the country of the Philistines which was fertile, but not as Chaldea, therefore Moses rehearses that, for a singular gift which God gave unto Isaac, that he gathered a hundred fold. Lo here a sign of the blessing of God upon Isaac, yea concerning that, which belonged unto this transitory life. For although the ancient fathers always respected the heavenly inheritance, and bent all their affections thitherward: yet notwithstanding being mortal men, they needed that God should give them some taste of his goodness in this world. For that which S. Paul says, has always place here: That the fear of God has the promises not only of everlasting life, but also of this present life. While we are in this life God will not give us the fullness of those blessings he promises us: For in very deed, we would have our paradise here, and we would cast our eyes no further but all our senses would be clean glutted, if GOD should give us in all respects such abundance as we require, & therefore he gives us only a little taste of his goodness, to the end to draw us on further. But what though? yet can we but in part acknowledge that God is our father not only by the testimony that we have thereof from his mouth, but also by those blessings which he liberally bestows upon us. And here we behold both these things, in this history which Moses sets down: that is to say, that God blesses his own, in such sort, that they have occasion to rejoice in him: & yet in that he divides their morsels in such a portion, that they be always in mourning whilst they are in this world, and thereby are occasioned to cast their eyes farther. For mark our father Isaac, he prospers, he increases, and becomes mighty, so says Moses: & he does not only say that God blessed him at once: but that he multiplied him in such sort that he always grew & waxed richer and richer. But on the other side he adds:

"That the Philistines envied him."

We see that Isaac had such cause to rejoice in God for the prosperity which was given unto him, that yet notwithstanding God awakened him, and mixed his sweet meat with some sour sauce. This was a great cause of joy unto him when GOD did so sensibly multiply him. It was as it were a looking glass to all the Philistines, wherein to behold what it was to serve God: yet notwithstanding this turns to his trouble & causes him to be molested.

We see then how God tempers his benefits which he bestows liberally upon his children (I say, the temporal benefits which concern this life) that they can never settle themselves and rest therein. But yet here further a question might be asked, why God caused Isaac so to prosper, that the inhabitants of the country should rise up against him. Had it not been much better for him that he had continued in a mean estate, & had lived quiet under his tent than to be so enriched that every one should war against him, & that they could not abide him, fearing lest he would become Lord over them, and tread them under his feet?

If GOD had kept such a mean, it seems that it had been more profitable to Isaac. Wherefore then is it that he does multiply him, and that this is the cause that he is pursued, yea, and that he has no water for himself neither for his family or for his cattle? But God is so wise in disposing all things, that if he make his servants to prosper, he shows them that they ought to keep themselves fast unto him, and that they have occasion to bless him. And yet notwithstanding: when he lays them open to troubles and vexations, he turns this also to their good.

So then we must mark this for a rule, That all the graces which we receive from the hand of God in this world, they are joined with some miseries, & that our honey is never pure, but always there is some vinegar mixed with it: God could well take another course, if it had pleased him: but we must be subject unto him, and be content with that, that he does, although that our senses and the lusts of our flesh resist against it. And true it is that a man who were well advised, would never seek to be rich nor wealthy: and so that he might have competent for meat and drink & clothing: he would seek for no other state or condition.

Yet notwithstanding it pleases God to exercise one sort with poverty, and to be bountiful towards others: and both poor and rich may be faithful, and both two the children of God. I speak not of all in general: but we see that there are some fearing God, who are not all of like estate, & condition: Some of them have wealth enough for their maintenance, yea & that to make them live with some credit and countenance amongst men: others some have scarcely a morsel of bread to eat.

Now if it were in us to order this matter, we would that God should use rather an equal and like measure: yea, but he knoweth wherefore he chooseth rather such a diversity. And therefore (as I have said) it is for us to content ourselves with his pleasure. And so when it pleases him to make his servants to prosper in such sort, that we may know for a surety that his blessing resteth in their persons, it is a testimony of his goodness: and hereof they ought to make their profit. But when there is any sourness mingled with it, they ought to think, GOD would not that I should sleep here, nor rest myself so upon these earthly benefits, that they should make me to forget everlasting life.

It behooves therefore that the faithful have this wisdom and consideration in them, that always they know how to make their profit, of those benefits that God bestows upon them: & in the meantime that they forget not the favor that he hath showed unto them? although that they have many cares, griefs, troubles and wrongs, which shall be done unto them by men. And namely here both the rich & poor, are taught their duty.

When a man shall be afflicted with poverty and need, yet in the meantime God will not suffer him to be so destitute and forsaken, but that always he shall have some little portion, to the end he may feel that God has care of him. And therefore when the faithful have not all that they desire: but God leaves them there as if he forsook them: they must not therefore murmur against him nor think that he has cast them off: but how little soever it be, that he has given them (yea be it never so little) they must apply it to taste the goodness of God, so that they may call upon him as their father, and put their trust in him, and patiently bear their condition, which otherwise would be hard and miserable unto them.

And as for the rich, when they shall have more wealth than they have need of, if this breeds them any care, and brings some grief as the common Proverb is: He that has land, has war at hand. If a man has but an Acre of ground, he shall either be drawn into suit of law, or else he shall have some other trouble about it. As for the rich (I say) when they see these things, that they cannot possess their goods with peace and quietness, but that they shall always have some trouble and disquietness with all: let them know that for all this, they must not be distasted, & that the blessing of God always gives them courage to trust in him: and that they be not led to unthankfulness and forgetfulness: but that always they bless his name.

And this is it that we have to note out of this place where it is said, that, God made Isaac to prosper, & that this was the cause that moved the inhabitants of the country to envy him, who therefore did drive him out from among them. Now it is said expressly:

That the king of Gerar sent unto him saying, we cannot suffer thee to tarry among us, for thou art mightier than we.

Here we see more clearly that which erst I touched: to wit, that they that are not well rooted in the fear of God may do virtuous acts: but this is as it were by blasts & they do not continue, there is no perseverance unless it be in them whom God governs, & whom he has so reformed by his holy spirit, that they follow on their course till they come to the goal: yet notwithstanding even the faithful themselves are not so constant in well doing, but many times they tread awry & go out of the way: but God corrects them, & when they are strayed here and there, he brings them back into the good way.

But as for them whom he has not yet regenerated and borne anew, & who keep their natural inclination, although it seems oftentimes that they will do marvels, yet loe in the turning of a hand they are changed. We see this in the king of Gerar, ere while he was as an Angel: for when he spoke of abusing another man's wife, he said that it was to infect the whole country, and to cause the vengeance of God to come upon great and small. Behold, a divine sentence, it seems that God spoke by his mouth, and indeed there is no doubt but that this confession was wrung from him both against himself, & against all those, who esteemed this (as a man should say) for a venial sin.

Behold then Abimelech who shows that God had even enforced him & inflamed him with such a zeal, that he had this fault in great detestation, for he knew that it was displeasing to God. And thereupon he caused his Proclamation to be made, that no man should touch Isaac nor his wife, upon pain of death. This is yet another commendable point: It seemeth therefore that Abimelech was wholly become fearing GOD: but straightway after he saith unto Isaac, Away, get thee hence. He driveth out Isaac: he knoweth that Isaac is under the protection of God: and when he attempteth anything against him, is it not as it were to despise God, and to break the safeguard which he hath set upon his servant?

Let us learn therefore, that seeing it is so, to be so conversant amongst those which have no fear of God, as that, if they be gentle & courteous for a time unto us, & afterwards be changed, that we bear it with patience, and that we be ready to suffer injury of them, after they have done us good. Moreover let us know that unless God have imprinted his fear in us, and given us a lively root of it, we should never have any constancy or steadiness in us. Let us pray unto him that it would please him to show unto us by effect, that he has truly renewed us by his holy spirit: & that we have not a zeal like unto a fire of stubble which quickly goes out: but that we may desire always to march onwards in his obedience and to continue therein: and although that we sometimes slide from it, as we are very weak, notwithstanding that we be not clean misled and carried away from him, but that we may follow on our course even unto the end. And so we have to beseech him from day to day, that he will increase in us the graces of his holy spirit: for were our desire never so good, it is certain that we should be quickly cold: and as our nature is inconstant, we should from this day ere tomorrow be changed, were it not that God continued to govern us. This is it in sum that we have to mark.

Now the reason that is here brought by Abimelech, is taken from common experience: For we know that rich men despise the poor, & he that hath much, thinketh that others are not equal unto him: thereupon is he by and by puffed up with pride and boldness, and cruelty followeth: as it is said, Men are like unto horses, when they are well fed, they are wanton and untamed, they kick, they bite: to be short, they will not be ridden. And thus fareth it most commonly with men. So then, when a man cometh to be of great substance & wealth, it is certain that by nature he will be bent to advance himself, and pride will bear sway in him. And so is it expressly said of Sodom, That when they had great abundance of wealth, they became proud, & afterwards followed cruelty, so that they had no pity upon their poor neighbors to help them. And this is as it were almost an ordinary matter.

So then, when Abimelech says unto Isaac: Thou art stronger than we: depart therefore and get thee hence. This is because men do abuse the graces of God, and cannot content themselves with sobriety nor modesty, when God does advance us.

Now we know hereby, how perverse we are: for in that God showeth himself liberal towards us, it is certain that he draweth near unto us, and draweth us near unto him: & this should give us an occasion to humble ourselves so much the more. For there is nothing that ought more to bring us into order, and to do our duty, than when God showeth himself in this sort unto us, and that we walk as it were in his sight. But if we abuse his graces, and (as I have already said) if riches engender in us both pride and presumption, and thereupon contempt of those which are our inferiors, and afterwards cruelty, so as we torment one and molest another: we devour this man here and that man there, is not this to turn light into darkness? So then we have to know the perversity which is in us, and whereunto we are not only inclined, but also given, unless that God do withdraw us from it. Now when God deals well with his children, it is certain that he does correct this vice in them, that they have no lust to advance themselves, to put out their horns, and to show forth their jollities, and to tread under their feet those which are not equal unto them: and we have already declared, that there is always mingled a certain cooling, to the end they should not glory and flatter themselves too much in their felicity. However it be, it must be that he works herein by his holy spirit, for there will never be any modesty in us, whenever any occasion is offered unto us to advance ourselves: The pill of an Onion (as the common Proverb says) is enough to make us to forget from whence we are, and to make us drunken with arrogance, and to despise all others.

But Isaac was not so given to pride and presumption: and Abimelech does him wrong. But (as I have said) he measured it according to the common Elle, because that the fashion of men is always to oppress the least, when they can do it, and to take, leave according to their might to hurt.

And therefore it is that Abimelech says: Thou art more strong than we. And hereupon we have to note that God admonishes us by this common example, to carry ourselves peaceably & modestly: when we have any occasion offered us to make any account of ourselves: that we lay it aside, & be so much the more careful to keep ourselves in our degree, yea in the basest, and in the meantime, if it please him to bring us down and to hold us in a low and despised condition, let us know that he does it for our good, & that it is as a preservative medicine: and let us know, that if we were advanced to any high place or honor, that it would be to make us stark blind.

And this is it that we have to bear away in this place. Now it is said afterwards:

That Isaac came into the valley of Gerar. He went not quite out of the country: but he went apart, to the end not to be any more in their sight, & to take away all occasion of malice, from all the inhabitants of Gerar: for we know what manner of people the Philistines were. Here we see in the first place the patience of Isaac: who not only replied not: but to purchase peace and rest, trust up his baggage & went his way, to pitch his tent elsewhere, and herein he has showed his humility. It is true that he went not quite out of the country: but yet notwithstanding he might have made some resistance, for to have tarried in that place, where he had as it were taken a Farm. We have seen that his father Abraham had as it were prepared a little army in his house: he might have therefore done the like, and so might have withstood the wrong which was done unto him. But he is so far off from this, that he is as it were a Lamb: and Moses says not, that he moved any great contention, or that he skirmished, though he were chased from them & that wrongfully, after they had received him, and after they had showed him some sign of courtesy: but he leaves all. So then we are taught when we shall be oppressed, to bear our wrongs patiently, and not to take the sword in hand, to work our revenge, when it shall seem that we have a just cause before men. For we know what is commanded us: to wit, to give place unto wrath: that is, to suffer that God revenge for us, and so let us follow our father Isaac, in that that he suffered himself, to be wickedly driven out of the country, where he had so behaved himself, that he ought rather to have been beloved of all. For what occasion had they given them that they should suspect any evil in him? And yet notwithstanding they cast him out, and say that he is too strong, as though he had abused his greatness. So this is one lesson touching this retreat of Isaac, where it is said that he came into the valley of Gerar.

Now we know hereby, how perverse we be: for in that God showeth himself liberal towards us, it is certain that he draweth near unto us, and draweth us near unto him: & this should give us an occasion to humble ourselves so much the more. For there is nothing that ought more to bring us into order, and to do our duty, then when God showeth himself on this sort unto us, and that we walk as it were in his sight. But if we abuse his graces, and (as I have already said) if riches engender in us both pride and presumption, and thereupon contempt of those which are our inferiors, and afterwards cruelty, so as we torment one and molest another: we devour this man here and that man there, is not this to turn light into darkness? So then we have to know the perversity which is in us, and whereunto we are not only inclined, but also given, unless that God do withdraw us from it.

Now when God deals well with his children, it is certain that he does correct this vice in them, that they have no lust to advance themselves, to put out their horns, and to show forth their jollities, and to tread under their feet those which are not equal unto them: and we have already declared, that there is always mingled a certain cooling, to the end they should not glory and flatter themselves too much in their felicity. However it be, it must be that he work herein by his holy spirit, for there will never be any modesty in us, whenever any occasion is offered unto us to advance ourselves: The pill of an Onion (as the common Proverb says) is enough to make us to forget from whence we are, and to make us drunken with arrogance, and to despise all other.

But Isaac was not so given to pride and presumption: and Abimelech does him wrong. But (as I have said) he measured it according to the common Elle, because that the fashion of men is always to oppress the least, when they can do it, and to take, leave according to their might to hurt.

And therefore it is that Abimelech says: Thou art more strong than we. And hereupon we have to note that God admonishes us by this common example, to carry ourselves peaceably & modestly: when we have any occasion offered us to make any account of ourselves: that we lay it aside, & be so much the more careful to keep ourselves in our degree, yea in the basest, and in the meanwhile, if it pleases him to bring us down and to hold us in a low and despised condition, let us know that he does it for our good, & that it is as a preservative medicine: and let us know, that if we were advanced to any high place or honor, that it would be to make us stark blind.

And this is it that we have to bear away in this place. Now it is said afterwards:

That Isaac came into the valley of Gerar.

He went not quite out of the country: but he went apart, to the end not to be any more in their sight, & to take away all occasion of malice, from all the inhabitants of Gerar: for we know what manner of people the Philistines were. Here we see in the first place the patience of Isaac: who not only replied not: but to purchase peace and rest, trust up his baggage & went his way, to pitch his tent elsewhere, and herein he has showed his humility. It is true that he went not quite out of the country: but yet notwithstanding he might have made some resistance, for to have tarried in that place, where he had as it were taken a Farm. We have seen that his father Abraham had as it were prepared a little army in his house: he might have therefore done the like, and so might have withstood the wrong which was done unto him. But he is so far off from this, that he is as it were a Lamb: and Moses says not, that he moved any great contention, or that he skirmished, though he were chased from them & that wrongfully, after they had received him, and after they had showed him some sign of courtesy: but he leaves all. So then we are taught when we shall be oppressed, to bear our wrongs patiently, and not to take the sword in hand, to work our revenge, when it shall seem that we have a just cause before men. For we know what is commanded us: to wit, to give place unto wrath: that is, to suffer that God revenge for us, and so let us follow our father Isaac, in that that he suffered himself, to be wickedly driven out of the country, where he had so behaved himself, that he ought rather to have been beloved of all. For what occasion had they given them that they should suspect any evil in him? And yet notwithstanding they cast him out, and say that he is too strong, as though he had abused his greatness. So this is one lesson touching this retreat of Isaac, where it is said that he came into the valley of Gerar.

Moreover, it is said here expressly, that Isaac kept the names of the Wells, as we have seen of Beersheba, which was the Well of the oath, inasmuch as Abimelech had there sworn with Abraham. Now this was to maintain possession: For this was as much as a public instrument or Indenture, or rather more. Abimelech had made a league there with Abraham: Lo, a promise made with a solemn ceremony, Abraham had acknowledged homage unto him for the Wells: the name testifies the same. So that Isaac pretends that the inhabitants knew, that this was a parcel of the inheritance which his father had purchased for him, and therefore that it was his own by law. But all this prevails nothing, what just title soever he had, yet notwithstanding they cease not to quarrel against him. Thus we see, however the children of God seek nothing else, but to enjoy that which is their own, and which it is lawful for them to use: notwithstanding they shall be thrust from it. For the contemners of God are impudent: and whatever men allege unto them, yet neither reason nor equity can prevail with them, and be made account of. When we shall see the like at this day, let us not think it a new and a strange thing. There was more simplicity in that time then, and yet nevertheless we see that Isaac must be thrust from all that which he pretended as justly to be his, as was possible.

Now thereupon it is said, that he gave names to these two Wells which were taken from him, that is to say, for which he was drawn into law: that is to say, from which he was put: For it booted him not to plead, as at this day: but by violence he is driven out of possession. Now there is no doubt when he gave these names of strife and brabble, or contention, but that this was done, as if he made his complaint to God, when he saw that men's ears were deaf, and all reasons excluded: he has no other way, but this to set up a memorial, to the end God might have pity upon him. Now therefore let us learn, when we can gain nothing by bringing forth our titles and right to keep that which is ours, & that which is given us: that yet notwithstanding we leave not off to trust that in the end God will have pity upon us.

Lo then what we have to do: That is, that as much as lies in us, we endeavour that men may leave us in peace, and that they come not to devour us. This shall always be lawful to the children of God: For however we be commanded to be as sheep amongst Wolves, yet has God permitted unto us a peaceable defence, inasmuch as he has taken us into his hands.

We must endeavour therefore, as much as lies in us, to repel all violences, wrongs, outrages and riots, that shall be done unto us, & all molestations that can be devised against us. Have we done this? If we gain nothing, and that men be so obstinately bent to mischief, and specially if they be possessed with such fury, that all reason be trodden under foot among them, let us have recourse unto God, and pray him that it will please him to take our cause into his own hands: and doubt we not, when men shall become so uncourteous, that they shall deride at whatsoever we can allege, that in the end God will take order with them. Lo then what we have to bear away of the example of Isaac, when he named the wells. Strife, debate & contention. For this was not of Choler, or of the Spleen: as there are very many which will revenge themselves, and cast out some injurious word: but Isaac commended his cause to God: as also we are exhorted by Saint Peter, that if we be envied of men & can find no remedy at their hands, that then we wait when God will put to his hand, as surely he will.

Now in the end it is said that Isaac having dug a Well for which he was not assailed, that he named it Rehoboth as if he should say, Largesses: and specially he putteth it in the plural number: and contenteth not himself to say. Lo, a Largesse but he saith, behold the Largesses which God hath bestowed upon us. We yet see more plainly that which I have touched before: That is, when Isaac was in so great distress that he had no water to drink, that men were so cruel unto him that he could not drink of the water which he had dug by his own labour, and by the hands of his family, that he remits this matter to God, who is the just Judge.

But contrariwise, when God had compassion upon him, and that men came no more to torment him, and that he had water to drink for himself, and for all his company: Oh well says he. This is God that hath bestowed this upon me. He says not O: in the end yet I have obtained my purpose, These wicked ones have let me alone at the length: now let us take our ease? He speaketh not so simply, as a profane man would have done, but he would have a memorial of thanksgiving unto God, as he had set up memorials of his complaint to draw the Lord to have mercy upon him.

Likewise his mind is, now that this benefit of God should be as it were engraven there, and that men should speak of it, not only for three days, but after his death: and that they should acknowledge that Well a sign of the favour that God had showed him. And let us note this circumstance: For he ceases not to give God thanks with a quiet heart, though he had been a long time afflicted. When we have endured long the like troubles, the graces of God are wont to be darkened by that feeling of our evil: and if God suffer us to languish for a time, although afterwards he reach out his hand unto us, yet we think it is not from him: but we attribute this to fortune.

But Isaac did not so: but although he was driven out, and that he had endured this for a long time, yet so soon as God had given him release, he blesses his name, and saith, God hath enlarged me. Lo (saith he) the largesses or bounties of God. which I behold in this Well. But now in the end we have to note the patience of Isaac, when we preach nowadays of patience, hardly can we get this point, that if we have to endure never so little, we be not by and by hot & angry: and when it seemeth that we are very patient, yet there will always be some grudging, unless God even at the first push comfort us: & in the meantime, what suffer we? Surely in a manner nothing. If we endure but a fillip, O, it is so hard as nothing can be harder: and moreover if men go on to do us wrong, O, we suffer too much. But we are far off from this lenity and softness, which is here showed us in our father Isaac. We will say I cannot bear it. If any man wrong us, but the value of three halfpence, or of some small portion of our good: O I can not endure it: this is too much. Yea but Isaac strived for water (I say strived,) he took not a sword to fight: but he suffered wrong: although he had dug the wells, and his father had purchased them with his own proper good, and that the King had made him a grant, and that he had dug them again, and taken a great deal of travail to have water to drink, notwithstanding all this, we see his patience. And so when God shall afflict us, and shall loose the bridle to the wicked, that we shall be peeled & polled of them, let us yet know that we are not come to that extremity, not to have a drop of water, and to have those elements taken from us, which God would have common amongst men. For every man will have his portion apart, both of corn, and of wine, of flesh, and such like things, and of movable and possessions: every one will have his own: but as for water, it is an Element which God hath ordained for all men.

When there are rivers, wells, and fountains in any highway: why should they be taken away from those that are the creatures of God? But however it be, yet it fell out that our fathers were brought to such extremity. And this (as I have already touched) serves to this purpose that we should learn to be patient, not only to suffer some one little injury, or two or three: but that in all respects we should be so meek and soft-natured: that if it were in a matter of life and death (as they say) we put our hope in God, that he will show himself pitiful towards us. And therefore let us not double our evil, let us not make of one devil two, when the wicked and ungodly persecute us unjustly: but let us labor to soften their hearts, and to assuage the malice which they use against us. If we do so, it is certain, that however we be for a time in extreme anguish, yet in the end God will so enlarge us, that we shall have good cause to bless his holy name with full mouth.

Their dwelling, they must be flitting and have no resting place, unless they be lodged from day to day (as it were) by the hand of God, and in the meantime, that they prepare themselves to wander & go from place to place, after the example of their fathers, who learned by experience not to have their inheritance here beneath upon earth, & confessed themselves to be Pilgrims, as we shall see hereafter that Jacob answered Pharaoh. In the meantime we may see also the malice of all those near neighbors thereabouts: For the wells especially, which Abraham had bought, were taken from him after his death, to the end that his successors and children might have no use of them. But it is said that Isaac yet dug a well there: for he could not be without water, both for the family he had, which was great, as for his cattle: but he went very far to seek water, until God restored him to that which was wrongfully taken from him. He dwelled therefore in Beersheba for a time without water, unless he borrow or buy it: but afterwards he finds his well again, and so is at some better ease than before, and God suffers them not that would as it were have made them to die of thirst to use their malice and to come to their purpose. But however it be, God heard him not at the first dash. We have then to learn here, that which was touched yesterday: that is, that we learn to endure need, yea in the need of water, & that we think it not strange which our fathers have tried. For it is no reason that we should be more privileged than they. And if God spare us, that we acknowledge his goodness in this point: and if he afflict us in any other sort, that we be so much the more framed to patience. But yet it is said:

"That God appeared unto him, the very first night that he went to Beersheba."

Here we must note that which we have handled before in the life of Abraham: that is, that God appeared unto him, forasmuch as he had need to be aided & comforted, by reason of his great heavinesses and troubles, which he had suffered before. This circumstance then is worthy to be noted: and that is, that God seeing his servant to be afflicted even to extremity, he would give him some ease: as at this day, although we have no such visions, God nevertheless ceases not to show himself unto us, when he sees that we can bear no more, and that we were like to fail unless he reaches forth his helping hand to sustain us.

However often we are in distress, we think that God has estranged himself from us, and we imagine that he has utterly forgotten us. But contrariwise, when he makes us to taste his favor, in what sort soever it be, or rather that he strengthens us, & that we fight valiantly against all temptations, or rather that he delivers us from the wrongs and vexations that are done unto us, or that he does assist us as it were, after some visible manner: then lo, his presence, and then we see that he has care over us.

So let us note, that when God appeared to Isaac, that it must needs be that he had been in some great necessity: For this happened not every day: and thereupon let us learn to hold ourselves contented, when God after that he has suffered us to be tormented, to be disquieted, troubled, and molested, that in the end he shows himself to be father unto us. And if this fall not out so soon, let us wait upon him, as we see Isaac did, who had not always a certain sign that God would assist him: but contrariwise he then sees himself quite destitute of all succor, and that for a long time: and after one misery was come, behold another follows as thick as might be: and yet notwithstanding he quailed not.

And therefore let us follow that path. And in the meantime let us mark also that one only word which God shall speak unto us, to witness the love which he bears unto us, will be better worth unto us, than all the goods which we can have, yea if we had to eat and drink our fill, and that in all delicacy, though there were no man to trouble us, though we rest on every side. To be short, though we had all at our hearts' desire: If the world went thus with us, it is certain that we ought not to esteem so much of it, as to have this testimony, that God is merciful unto us.

For let us put the case, that a man did swim in all pleasures and had all the ease in the world and wanted nothing: yet notwithstanding, if he knows not, how it stands between God and him, if he have no doctrine, no promise, he shall be always as it were in doubt whether his ease will last or no: and if he become so drunken therewith, that he think that his prosperity shall yet continue with him, what may it be to have after this sort all his felicity in this world? How long endures this life?