further that which is heere giuen vs let vs apply for our helpe too make vs run on the more swiftly but if there bee any thing that hinder vs yea though it were our very eye as our Lord Iesus Christ saith that our eye may rather bee plucked out and wee rather desire too enter into the kingdome of Heauen blinde then hauing al our senses sounde to go into euerlasting destruction So then to conclude let vs rather loue hunger thirst then to cramme and stuffe our bellies and in the meane time not to regarde euerlasting lyfe For wee must not bee so snared in these corruptible and transitorie thinges that wee can not alwayes lift vp our senses and affections on high to the end through hope to be Citizens of the kingdome of heauen But nowe let vs fall downe before the maiestie of our good God in acknowledging our offences praying him that it will please him in such sorte to make vs to feele them that it may serue to make vs there to open them and that wee may learne in such sorte to fight against all temptations that if wee must indure many pouerties and miseryes in this worlde howsoeuer it bee that this doe not turne vs to wickednesse and make vs to decline from the right pathe but that euery one maye heere resiste bothe him selfe as also all his desires and all his passions and that wee may serue our GOD in such sorte that if it will please him to proue our patience in leauing vs destitute of meanes and of the commodities of this worlde that wee may beare all with a quiet and peaceable courage vntill wee be receiued into this blessed inheritaunce where we shall not lacke any thing what soeuer it bee but there wee shall haue the fulnesse of all ioy and happynesse That not onely c. ⧠The sixth Sermon of Iacob and Esau Genesis 26. 1 Now there was a great famine in that land farre greater then that first famine that was in the daies of Abraham Wherefore Isaack went vnto Abimelech the King of the Philistines into Gerar 2 For the Lorde appearing vnto him had sayde Goe not downe into Egypt but dwel in the land which I shall tel thee 3 Be a straunger in this land and I will be with thee and blesse thee For to thee and thy seede I will giue all these countryes that I may establish the othe which I haue sworne to Abraham thy father 4 I will multiply thy seede that it may bee infinite as the starres of Heauen and I will giue vnto thy seede all these Countryes and all the nations of the Earth shall repute them selues blessed in thy seede 5 Because that Abraham obeyed my voyce and obserued my ordinaunce my commaundementes my statutes and my lawes WEE sawe yesterday howe Iacob forsooke his meate for that spirituall benefite which GOD had promised vnto him and heereby it appeareth that he had more care of his soule than of his body Here we haue an example though not altogither like in Isaack his father yet cōming very neere it For we see how Isaack had more regarde to the spirituall inheritance than to all that concerned this brittle and transitorie life Hee was oppressed with famine there is no doubt but that it was not his ease to goe into Egypt But when he was let by an expresse commaundement it was a signe that his courage tended thitherwardes because his commoditie likewise drew him God staieth his iourney and hee obeyeth Wee see then that Isaack lefte not onely a messe of Pottage but hee seeing that hee coulde endure much woe for a yeeres space notwithstanding hee withhelde himselfe and sought no refuge in Egypte and remayned in the land of Gerar which specially coulde not be altogither exempted frō pouertie which was a parte of that countrie For it is impossible when there is any famine but that the neighbour and neere places must also feele it It may easily be gathered that then there was no dearth in Egypt So that Isaack heere sheweth vs that although temptations be great if we bee destitute of that which is necessary to maintaine vs that yet notwithstanding we must alwaies hold vs to the wil of God and rather forget all our cases and prepare our selues patiently to suffer al wante and necessitie than to seeke our commodities as it were against the will of god This is the first poynt that we haue to marke in this history Nowe it is sayde There was a great famine in the land a greater then that former that was in the dayes of Abraham For there had beene twoo that Moyses already had rehearsed vnto vs Assoone as Abraham was arriued into the land of Canaan hee was faine to depart this was a very hard combate vnto him seeing that God had shewed him that land that he had cōceiued great ioy for that he shuld be put in possessiō therof now a little after he must be chased out and become as it were a poore vagabond and go downe into Egypt because he found not any succour else where The secōd time he also withdrewe himselfe into the lande of the Philistines which was of the very same countrie that was promised vnto him and vnder the Kinge of Gerar not he of whom now mention is made for all called him Abimilech which is asmuch to say as My father the king this was not only an honorable title but also expressed that kings gouerned not by tyranny did deuoure vp their subiectes but had a fatherly care ouer them whom God had committed to their charge When then it is saide that this famine came as the other this is to shewe vnto vs that altogither like as God had proued the faith of Abraham and his constancie so likewise he would call his sonne to the like tryall For as Isaack was heyre of the promise so also must it needes be that he succeed his father in that which was promised to the childrē of God For we must shewe by the effect that we so esteeme heauenly benefites to which God hath called vs that we passe through the worlde and that we faile not howsoeuer we be afflicted after diuers sundry maners Marke then wherto Moyses hath regarde when he compareth these two famines that is to shewe vs that when Abraham was tempted it was not onely for his owne cause but his sonne also muste be like him But by the way we are called the sōnes of Abraham and of Isaack it behoueth then that our faith be examined as it shall seeme good vnto god It is very true that wee shal be more confounded and that is because we haue not receiued so great a measure of strength Marke therefore the cause why God supporteth our infirmitie but yet this is not to the ende that our faith shoulde bee idle So then we are heere warned by the spirit of God that beeing in this worlde wee must be subiect to many miseryes and
that sense but it is said else where that the faithfull shal be blessed in god So it is saide nowe that they shall bee blessed in the seede of Abraham But we haue to search all our good and saluation in him alone who is the fountaine thereof as it is said in the 36. Psalme But because there is so great distance and that we cannot sore vp so high our Sauiour Christe hath approched neere vnto vs and wee haue the liuing waters in him there wantes nothing but that wee come to drinke as he sayth Come vnto me and whosoeuer thirsteth let him come vnto mee For I haue the liuing waters and whosoeuer shall drinke thereof hee shall not onely haue to quench his thirste but also liuing waters shall flowe out of his belly yea and fountaines of liuing waters that hee may giue thereof vnto others When therefore we see that God will familiarly communicate with vs all his benefites in the person of his onely begotten Sonne so much the lesse excuse is there if wee come not to receiue parte of this blessinge the which is propoūded vnto vs Moreouer it is not only said that all nations of the earth shal be blessed but it is said they are blessed not for that we can compasse or attain to this blessing of our selues or by our own power and diligence but it behoueth that euery one be blessed in Iesus Christ through faith For altogither like as he is presēted vnto vs by the gospel so likewise we must accept him and if we remaine vnbeleeuers this is because wee shut the doore as it were against all his graces Then seeing it is so that God hath prepared all so long time before that belongeth to our saluation and that in the fulnesse of time as Saint Paule calleth it Iesus Christ hath appeared and hath sufficiently witnessed that he was that blessed seede wherein wee must seeke all benefits Let vs likewise come with the like readynesse of faith and with such zeale that we be not shut out through our owne malice and vnbeleefe to the end God accomplish not that in vs which is heere pronounced that we goe not to him to haue the ratification of his promise let vs I say take heede that none hinder himselfe through his owne fault and vice Finally it is said That God will ratifie his othe with Isaack forasmuch as Abraham had obeyed the voyce of God and had kept his obseruations commaundements statutes lawes Heere the othe is yet reiterated for the greater and more sure confirmation of vs all For we can not giue any faith vnto God vnlesse wee haue stoutly fought against distrust to which wee are so naturally inclined and forasmuch as we are yet so tickle as is pittiful For this cause God sweareth so much the more to assure vs But it is true as hath beene shewed before that this is worthy of greate blame in vs that wee should constrayne God to sweare For we doe not honour a mortall man if wee content not our selues with the simple worde that he shall speake if wee count him not for an honest man contenting our selues in that he shall haue promised vs but when we say I will that you sweare vnto me heerein Beholde this is a greate signe of distrust and will not bee wel borne amongst men But if we shall notwithstanding doe that dishonour to God to require an othe of him besides his worde must it not needes be that we bee too too villanouse But if so be that God neuerthelesse doe in this behalfe take pittie vpon vs although it bee an intollerable vice that we would haue him sweare farther then he hath pronounced yet heerein hee doth apply him selfe vnto vs What can we demaund more And nowe what excuse shall there be when we would yet that his promises should be assured vnto vs by an othe This worde then of an othe ought to pearce vs to the very heart as often as it offereth it selfe before vs yea and when there is any question of certifying vs of the good will of GOD and of that singular loue which he beareth vnto vs But let vs come to that poynt where he sayth That this was for asmuch as Abraham obeyed the voyce of God. It shoulde seeme heere that GOD attributed the accomplishment of his promises to Abrahams vertue and to his merites but we haue declared already that this coulde not bee neither ought so to be vnderstoode as though the obedience which Abraham yeelded to God had beene the cause why God should be bounde vnto him to perfourme that he had spoken For wee haue shewed already that this was altogither free in god When Abraham was drawen out of the Idolatrie wherein hee was as it is declared by Iosua What was it that mooued him too doe it Afterwardes when hee kept Abraham to the ende this was not because hee obeyed him For contrarywise hee had sayde vnto him longe before I will blesse thee I will bee with thee I wil be thy large recompence Thy seede shal be multiplyed as the starres of heauen and in it all nations of the Earth shall bee blessed All this was spoken to Abraham before Isaack was borne and when Abraham woulde haue sacrificed his sonne Isaack it was sayde vnto him because thou hast not spared thy onely Sonne but wast ready to sactifize him for the loue of me beholde I wil blesse thee and this was spoken to him longe before wee see then that that whiche is free in God and that which hee giueth vs of his meere liberalttie hee attributeth to the seruice which wee doe vnto him not to minister vnto vs any matter of pride but this is onely so muche the more to prouoke stir vs vp with cheerfulnes and courage to serue him Marke then the purpose of God It is not to the ende to rob himself of the praise which is due vnto him to the ende men should vsurpe it but it is because hee knewe that they haue neede of spurres and must haue aydes and helpes to serue him for otherwise we should be colde and dull They therefore which seeke heere for merits would darken the meere praise of Gods goodnesse to exalte men as though they were the cause of their owne saluation it is certaine they would ouerthrowe all yea and ouerrurne the purpose of God as muche as lyeth in them Likewise let vs learne that when it is saide that God will establish his couenant with Isaack because Abraham had obayed his voyce that it was not to note the cause why but it was onely to shewe that the seruice which Abraham yeelded vnto him was acceptable to him to the ende that Isaack should followe him and conforme himself therevnto Heereby therefore we haue to stirre vp our selues as often as wee feele any slownesse in our selues and when wee shall not bee so disposed as were requisite to giue our selues fully to the obedience of God and that we thinke What It is said
how to distinguish betwene the outward preaching which is done by the mouth of men the secret calling of God whereby he toucheth the hartes within Now when it is cōmaunded in the last of Marke to preach the Gospell too all this importeth not that God therfore worketh in all by the power of his spirit and when it is said in the second Chapter of the first too Timothie that God would all men to be saued the solution is added by and by that come too the knowledge of his trueth Wherefore then is it that he him selfe would not at that present time that the gospel should be preached to all so farre of is it that he hath enlightened all the world in the faith It is maruelous that this shameles forhead is not ashamed too alledge for him self the 10. to the Romanes where the text expressely setteth forth that all beleeue not the Gospel because that Isay saith that the arme of the Lord is not reuealed to all Also the 6. chap. of S. Iohn where Iesus Christe expressely pronounceth that all that are giuen him of his father come vnto him And touching that that he saith that all shal be taught of God it is a speciall promise made to the Church as also the Lord Iesus Christ was a faithfull expositour therof saying He therefore that hath heard and learned of my father shall come vnto me Whereby he sheweth that all are not inwardly called According as a little after also hee confirmeth the same Therefore I haue said vnto you that none can come vnto mee vnlesse it be giuen him from God my father Notwithstanding this Rustick imagineth he hath well escaped hauing spoken a word of predestinatiō without making any semblance of the text so expressely set foorth wher it is said that God wil haue mercie vpon him on whō he wil haue mercy that our saluation is of the same mercy not of the willer nor of the runner and that before the two twinne◠were borne whē they had neither done good nor euill to the end the purpose of his electiō might stād sure he had chosen the one reiected the other Also whē we beleue that this proceedeth of that that God hath chosen vs Therevpon it foloweth that the rest of the world remaineth blinde But because it would be to long to alledge all consider those places whiche are gathered in a little booke that our brother master Beza hath made thereof and you shal be fully satisfied therein To shew that the hardening of Pharao proceded not of God he alledgeth that which is said in the third and fourth of Exod. I haue commanded thee to let my people depart and thou wouldest not But it foloweth not therevpon that God had not ordeyned Pharao to be glorified in his obstinacie hardnes as he protesteth Exodus 9. chapter And Saint Paule alledgeth it in this sense in the 9. chapter to the Romaines This therefore is sottishly concluded of this impudent fellowe that our will is the first and chiefe cause of euill I confesse in deede that it is the neere cause and the true roote of our condemnation But too the ende a man may graunt him hee alledgeth the authoritie of Amerbachius who is a lawier and as skilfull a Diuine as a Poticarie is a good butcher Concerning Melancthon if this Rustike rested not him selfe vppon him as hee protesteth but vppon the Gospell howe prooueth hee by the Gospel that God hath not ordeyned of his creatures Touching that hee imputeth vnto vs that we put a fatall necessitie as the Stoikes doo it is a verie vilanous slaunder For the Stoikes they made god him selfe subiect to such necessities making a net of obscure causes wherein God was entangled But wee set the Lorde and maister in full libertie attributing the soueraigne Empire too his prouidence too dispose of all things Concerning that this Clowne babbleth of Free will it is sufficiently reiected throughout the whole Scripture For Freedome and bondage are contraries Nowe that wee are the seruauntes yea the slaues of sinne there needeth not that we aledge one place alone seeing the whole Scripture are full thereof Notwithstanding too gyue some colour too his errour hee alledgeth that Ierusalem woulde not receyue the grace of God yea as though this prooued Free will too choose good or euill You shall finde throughout all my bookes howe I haue taught that wee must not seeke the cause of our perdition any where else but in our selues and in our peruerse will. But it follovveth not that it is in vs too chaunge our will which is altogither giuen too euill You shall also finde that I haue taught that which this troublecoast setteth down here to put out the whole light to witte that our wil is the cause or meane to come to saluation Wherfote it nedeth not to alledge that Abraham beleued God that it was imputed vnto him for rightuousnes For in very trueth it must needes bee that a man must accept the grace of god But the question is of knowing what is the first cause And this is the power of the holy ghost thorow which we are drawē to the obedience of god according as he hath chosen and adopted vs for his children before the foūdation of the world Nowe in this behalfe this vile dogge sheweth sufficiently ynough that he makes no accōpt of the holy scripture the which asmuch as lies in him he would abolish or tread vnder his feete For in going about to declare how Abrahā was saued by his wil he saith that this was of that wil which God had put in man creating him after his owne image Whereby he vtterly abolisheth the whole grace of the holy ghost and goeth beyonde not only the Papistes but also some of the Paynims in this impietie For the Papistes keepe such a measure in magnifying their Freewill that they confesse being corrupted and depraued wee can do nothing if God through his spirit supernaturall grace do not helpe driue and direct vs But concerning the holy scripture it sheweth vs that we shal alwaies be rebelles against God vntil that he shal haue chaunged renewed vs And loe why Moyses said to the people Deutero 29. that God had not yet giuen them an vnderstanding hart and seeing eyes And therfore to the ende hee might be obeied he saith that he would giue them a newe heart taking away that stonie heart Ieremie in the 31 Ezechiel in the 11. 37 S. Paule in the 2. to the Philipp that God giueth both too wil to performe And in the first of S. Iohn it is said that they which beleeue are not of the wil of flesh nor blood but renewed of god And S. Luke speaking of the woman sheweth wel how all are drawen vnto faith to wit that God openeth the heart to the end his word may be vnderstoode Now it is certaine that these things are not spokē of the cōmon order of nature And yet this
somuch troubled the Church in time past neither would they them selues in their own fantasies with such impudencie condemne the deere seruants of God for procuring and calling vpon the magistrate for his lawful execution against Heretiques and empoysoners of the Church They would not make a mash hotchpotch of the ciuill and ecclesiasticall state and so iumble them togither They would not deny the power of the magistrates sword committed to his ministers not in vaine but to be vsed in cutting off the rotton members therof for the preseruation of the whole body They would not bark so like Dogges against the euerlasting predestination and election of God the most cōfortable doctrine that can be being the foundation of all the rest where it is wisely taught according to the worde and learned within that sober cōpasse that it is prescrybed ioyning and iumping so neere with Anabaptists the sprituall illuminate Pelagians and other merite mongers who howsoeuer they differ in some particular markes yet are birdes of one and the same fether This shall alwayes be found true that they followe the corruptest men of our age in all these matters But whatsoeuer they say Gods trueth is of sufficient power to ouercome all their hereticall blasphemies Moyses rod shall deuour their Sorcerers serpentes Dagon shall breake his neck where his trueth is receiued And this sunne arysing shall scatter all their darkenesse These excellent instrumentes shall liue when they shal be forgotten vnlesse it bee in immortall shame opprobry Let vs not therfore be discouraged but holde fast the trueth of our good God with feare and reuerence let vs seeke after those things he hath reuealed vnto vs There can be no daunger if we keepe our selues within the cōmpasse of the holy Scriptures For this doctrine of Gods eternall election and Predestination is moste comfortable O but say they with the olde Heretiques if I be elected and predestinated what neede I too auoyde euill woorkes they shall neither further nor hinder mee God is sure and what neede I torment and vexe my selfe to doe well to leade a straight and a godly life wee like not these pepered consciences Such heretiques there were long agoe that so wrote and taught that occasioned Saint Augustine too write that excellent worke of the Predestination of Gods Saintes confuting such caytifes as these Saint Augustine therefore annsweareth them that this doctrine is a moste comfortable doctrine necessary to be knowen too bee published and preached to the people in his due time and place For it is that same euerlasting and vnchangeable decree of GOD whereby hee hath vndoubtedly determined in the time that hee him selfe best knoweth to cal his elect to the knowledge of his trueth that his mercie and glory might bee declared in them And this hath the Scripture confirmed Rom. 8. verse 30. Whome he hath predestinate those hee hath called and whom he hath called those he hath iustified And againe in the first Chapter to the Ephesians wee are elected before the foundations of the worlde and in the 9. to the Romains speaking of Esau and Iacob of whome these Sermons especially intreate he saith that one was electted and the other reiected before they had doone either good or euil The foūdation heereof is only the purpose of his wil not forseeing as the Papists say any worthynes or vnworthines of man but for iust causes known to himself in himself not in vs in which without further inquirie we ought to rest acknowledging him to be only good wise ▪ most righteous who is shal be blessed and iustified for euer Now for them that are either reiected or elected we wade no farther to iudge of thē then may appeare by the effectes neither doe we iudge absolutely of them but with condition vnlesse vppon those peculiar loste ones of whō God himself in his word hath pronoūced Read Ephe. 1. 1. Pet. 1. Now if any Potshard wil reason with the potter which not resting in his will would wade further to know the secrete causes of this we say vnto him with the Apostle O wretched man who art thou that disputest with god Shal the thing formed say to him that formed it why hast thou made me thus For further satisfaction in this question I referre al Christians to the Bookes that are written heereof namely to these excellent Sermons M. Knox hath learnedly answeared the obiections of the aduersaries in a Booke printed at Geneua Wee haue also home writers that haue delt fully and plainly therein as Veron of Predestination and M. Crowley in his booke againste Cerberus rightly so called for his barking blasphemyes againste this most comfortable and excellent doctrine others that are learned may further satisfie thēselues with those learned answeres of M. Beza against that impure Apostata Castalio And nowe to returne to your Honours I most humbly beseech you to acccept my poore labours which I offer vnder your Honours names to the whole Church of god And I beseech your honours as God hath called you to the knowledge of his glorious Gospel which is a token of your election so goe forwarde more and more in the grouth therof that the Gospel being truely rooted in your hearts it may bring forth sanctification the true seale of your adoptiō that you may feele his goodnes in the assurance of that euerlasting and blessed inheritance God hath called you to high honor not so much by your places calling amongst men which yet is somwhat because it is a great benefite of God but in that he hath made you his adopted children it is that you should shewe obedience in that hee hath made you heyres with his sonne and Citizens with his Saintes it is that you should looke vp to Heauen and haue your ioy there despysing this worlde and liuing to righteousnes and true holynesse And this will the Lorde in mercie bestowe vpon you thereby sealing your election if you seperate your selues from the corruption of the world I say not that you should go out of the worlde but that you should departe from euill and be followers of God as deare children walking in loue euen as he hath loued you Beware of these twoo Cankers that corrupte the whole worlde and is moste likely to assayle Nobilitie I meane Pride and Couetousnesse Let them not once bee named amongest you as becommeth Saintes A day wyll come when the Lorde will fulfill your hope in better thinges then all this worlde can geue you Stand fast in his trueth in these slipperie daies and aboue all thinges let his glory and the aduauncement of his woorde bee deare and precious vnto you In Gods matters let his will bee the rule thereof and not your owne wisedome and affections Examine your selues often by it and neglect not holy exercises Let other Gallantes of this worlde followe theyr foolish and fadyng pleasures delight you in his lawe and be good examples to others Care not for the
contempt of the worlde but holde fast a good conscience that you may be approued before god The Lorde Iesus blesse you both that as he hath knit you togeather so you may drawe on forwardes in one yoke towardes his kingdome that that may bee your aime and mark in all your deedes woordes and thoughtes Amen October 25. 1579. Your Honours most humble and faithfull euer to commaund in Christe Iohn Fielde Faultes escaped Fol. Page Line Fault Correction Fol. 1. a Line 29. for Iacob reade Isaack 2. a line 22. for him reade them 6. b line 5. for learne reade beare 7. a line 11 for the Period a Comma 7. b line 25. for the Period an interogatiue point ◠8. a line 19. for vp reade out 9. a line 5. reade and also God spareth vs. 9. a line 7. at such example put in for vvant therof vve are c. 9. b line 16. put out thus 9. b line 18. at 20. yeeres put point 11. a line the last at supplications put a ful poinct 13. a line first for commeth it into reade liueth it in 16. b line 7. at Paule put 16. b line 14. for farelie reade scarcely 23. a line 23. put out not 25. b line 16. vvhich vvill reade vvhich vvyll barke 31. a line 2. for deceiue in this reade deceiue vs in this 32. a line 1. for these reade those 32. a line 5. for vvhich shevveth reade vvhich hee shevveth 32. a line 9. for cerfie reade certefie 33. a line 20. at vvhy put a full poinct 33. b line 16. for euill disposed reade better disposed 34. a line 30. for nor and neither reade or either c. 36. a line 10. at thing put 37. b line 26. at the vvrde saluation put in that vve doubt not therof 42. a line 6. for Cooke reade a Cokes or Micher 52. b line 26. vvith another reade vvith an othe 58. a line 19. for placed me reade placed vs. 77. b line 21. at required it make a full point 77. a line 5 for touched reade couched 84. b line the last for vvadone read vvas doone 85. a line 6. for handes of Kinges reade heartes of Kinges 91. a line 14. for God reade good 91. b line 16. for adulterers reade adulteries 78. a line 12. put in betvvene spirite and that his feare obedience 123. b line 15. for abide reade avoyde 128. a line 28. for entanged reade entangled 130. a line 21. for so rtiatifie reade sort ratifie 135. a line handeleth vs shorte reade holdeth vs. 135. a line 18. for that as but some reade but that assoone 135. b line 21. for had in vvas had in 140. b line 13. for doe bring reade to bring 147. b line 30. for he vvill reade his vvill 154. a line 12. for an reade and. 154. b line 14. for to say reade then to say 162. a line 1. for in blasphemie reade a blasphemie 175. a line 6. for that GOD reade say that GOD. 175. b line 26. for that this reade saying that this ⧠The first Sermon of M r Iohn Caluin concerning Iacob and Esau Geues Chap. 25. vers 12. NOW these are the generations of Ismael Abrahams sonne whome Hagar the Egyptian Sarahs handmaide bare vnto Abraham c. To the end of the 22. verse WE haue heere to consider the differēce that Moyses putteth betwixte the Children of Abraham We haue seene already that the whole stocke which hee had by Keturah dwelled in a countrie farre off Concerning Ismael he is seperated farre inough from the land of Caanan notwithstanding he be yet as one reiected For it was necessary that the inheritance which was ordained to Isaack should remaine to him Now in the first place it is saide that Ismael had twelue sonnes the which in such sorte multiplyed that of them came twelue Peoples In this we see that God not without cause said to his seruant Abraham that for his sake Ismael also should haue a certaine blessing but that it should be transitorie and fleeting and the principall should remaine to Iacob But whatsoeuer it bee yet so it is that God did shewe himselfe faithfull and true in his promise the which belongeth to this temporall life If God would that his trueth and constancie should be knovven in these thinges of the vvorld vvhich slip avvay and haue nothing else but a figure which vanisheth as S. Paul saith what shall it bee when the promises are of farre greater importance as when he calleth vs to the inheritāce of the kingdō of heauē Think we thē that we cā be frustrate of that staying our selues vpon him See then how we must make our profite of this place If God wil bee knowen firme and faithful in his word towards those which are as straungers and which he hath shut out reiected frō his church what will he then doe towardes vs which are his children whome he hath adopted to whome it hath pleased him to shew himself nie For if God in small things as in the stock in al other things of like sort wil haue his trueth knowen what shal it be when in the person of our Lord Iesus Christ he setteth out vnto vs the inheritaunce of heauen declareth vnto vs that he wil be merciful vnto vs that he wil pardō our faults that we may be reconciled to him that by this meanes we may be the brethren and companions of Angels vnder one head to wit our Lord Iesus Christ Can God there faile in his promises Shall they be void and without effecte and execution It is impossible This then is that wee haue to holde in this firste place And further vve haue next to note that God will manifest him selfe not onely to vs in these his benefites which are moste great and excellent but also in those that concerne this life and that there is nothing so small in which he wil not haue some markes of his fatherly goodnesse imprinted And for asmuch as he hath said that he will haue care to feede vs let vs waite vppon him for all that which belongeth to the maintenaunce of this life and let vs not think that it derogateth any whit from his maiestie in that he will haue vs to call vpon him for drinke and for foode to feede vpon For he will that in all and through all wee shold haue our recourse to him let vs not thē dout but that God albeit our bodies be earth ashes rottennes wormes meat as the cōmon speech is but carrions which are nothing woorth wil yet notwithstanding prouide for all our corporall necessities This is that we haue to adde as the secōd point But now we must heere see the comparison which Moyses maketh betwixt Ismael and Isaack Beholde Ismael which is cut off is no more reputed among the children of God and yet notwithstanding we see that he prospereth that he hath a great train For of twelue sonnes which hee hath begotten beholde twelue peoples
familie that is that God helde to himself those that he thought good For Iacob was as the roote of this stock which sprong afterwardes And farther marke for what cause all the elect were figured in his person and that God setteth forth vnto vs that they haue not that of them selues which he through his onely goodnesse giueth vnto them and that they cannot brag that this was of their owne moouing that they attayned to saluation but that they were drawen to it yea in asmuch as they were chosen before the creation of the worlde and consequently before their birthe Beholde wherefore S. Paule in this place that we haue aledged for the more ful declaration adioyneth the testimonie of Moyses I wil haue mercie on him on whome I wil haue mercie I wil haue compassion on him on whom I wil haue compassion It shoulde seeme that this is a broken speech and from the purpose but it is of great importaunce For it is asmuch as if GOD had sayde I knowe whome I will reserue and there is no neede that any come in this case too pleade with mee For this consisteth in my libertie Whē we shall mark our common speach this shall not be darke at all For if a man say I wil doe that I wil doe that is to say I wil doe that which I think good to do by this he sheweth that he wil not submit him selfe to any person hee sheweth that he is neither tied nor bound to open his counsel purpose in that he hath to do So God saieth I will shew mercie to him that I wil shewe mercie as if he should say My mercie dependeth neither vppon this or that neither must the cause bee sought in any other nor I bound to any lawe For I knowe what I ought to do in the meane time my mercie shall haue place and I wil shewe mercie to whom I will shew mercie That is to say I mark not who is woorthy of it For there is not one But yet I will not cease to shew mercie to some to witte to such as I shall haue chosen Marke then how precisely God speaketh and this is to beate downe whatsoeuer men can alledge to shutte the doore against all curiositie and set a barre against all presumption that we doe simply reuerence him leauing that to him which hee hath reserued to himself that is to say when hee saueth it is of his free goodnes and whē he condemneth that we shoulde not enterprise to barke against God but that we shut vp our mouth vnlesse it bee to glorifie him Now let vs mark that this was spoken by Moyses whē the people already multiplied after that God had brought thē out of Egypt Behold a Church descended from the race of Iacob For from this same barren house and which was as it were desolate GOD had drawen so greate a multitud therefrom that this seemed rather to bee a notorious miracle that this promise was verified that Abrahams seede should be at the starres of Heauen Was not this in a goodly shewe in respect of men God sayth of this multitude heere I wil retaine as many as I shall think good I will shewe mercy to whome I will shewe mercie and let no man aske the reason therof It is true in deede that God hath reason but it followeth not therefore that we can comprehend it or that we must break out beyond our boūds into his secrets We must therefore knowe that in respecte of vs there is no reason but the counsaile of God ought to be vnto vs in all respectes the rule of righteousnesse wisedome and equitie Mark therefore how the exposition of S. Paule agreeth very well to that which is heere pronounced that is to wit that there were two peoples in the belly of Rebecca and that frō her bowels twoo nations should bee deuided and this was asmuch as if God had testified that there should be such a diuorse that yet the stocke of Iacob should remaine blessed Not altogither without exception but those whome it shoulde please GOD to keepe to himselfe as hee had chosen them before the creation of the world See thē the summe of that which is contayned heere But before we goe any farther let vs wel note that which hath beene saide that is to say that the principall thing which we haue to obserue is this that God will haue the whole praise of our saluation to bee attributed to him For what is the roote beginning of the church It is his election See whereto Moyses calleth vs yea according to the interpretation of S. Paule and the texte also heerein is moste plaine For heere as I haue saide there is not any question of any earthly or transitory inheritance it is of euerlasting life that Abrahā had hoped for according to that he had receiued through the promise Now see Iacob an heire and why so was it because he put himself in the fauour of God or for that hee had purchased fauour for any thing hee brought It was not so See then Moyses text without any glose which sheweth sufficiently that the Church springeth from the pure grace of God so that all the prayse of our saluation must wholly be reserued to himself Nowe for all this they that would ouerthrowe and darken this doctrine say although that God knew no merite in Iacob yet he foresaw wel inough that he shuld be such a one Behold for what cause they say he was chosen and Esau reiected To be short inasmuch as a great sort of those Dogs dare not openly and flatly deny the election of God they would that there should be a superiour cause to wit his foreknowledge And what is that foreknowledge It is that God foreseeth what manner of one euery one muste bee and hee choseth say they those whome hee hath foreseene to be of a good nature and affection and it is no maruell if he accept them before others For hee knoweth the good which appeereth not yet but is to come But such kinde of men haue no drop of the feare of god For they manifestly blaspheme against the holy ghost who hath spokē by the mouth of S. Paule and these mocke at that which S. Paul hath spoken as if it were a fable For if a man accept their solution thē hath S. Paul spoken as an ignorāt vnaduised man For he taketh this reasō he found neither good nor euil neither in Isaack nor in Esau nor in Iacob Notwithstanding God chose the one and reiected the other But the reply shall be easye in the opinion of these fantastical persons And how It is true that there was neither good nor euill but there must bee either good or euil and God did so foresee it But S. Paule presupposeth that this be true to wit that we are all damned and that vntill that God had chosen vs it must needs be that we should remaine as Serpents full of
venim and that there was nothing in vs but matter of wrath of the vēgeance of God and that wee are altogither confounded and ful of poyson and iniquitie Loe Iacobs case aswell as Esaus For what shall wee finde in the race of Adam but all corruption Wee are therefore infected before God and in asmuch as the roote is accurssed and vitious and altogither rotten it muste needes bee that the fruites bee of the same sorte So then when God shall leaue vs such as wee are it must needes be that we all perish and that there remaine not one but that wee be all loste and consumed To be short this doctrine is common enough in the holy Scripture that we are all the children of wrath It followeth then that there was no diuersitie in Esau and Iacob and that God had not distinguished the one from the other for that hee found or foresawe any good either in the one or other For what could he forese but this corrupted masse of Adam that brings forth no other fruite but malediction See therefore what he forsawe aswel in the one as in the other indifferently It followeth thē that he had put in Iacob that which is found in him and that he lefte Esau such a one as his birth brought him foorth See also why it is said in another place That God hath chosen vs to the end that we should be holy vnblamable before him He sayth not because God foresaw that we should be holy he hath chosen vs but contrariwise he deriueth all our holynesse and righteousnesse and all the good which shal be found in vs he deriueth it from this roote to wit from the election of God to the end we should walke in his feare that we should haue some integritie in vs that wee shoulde haue some zeale and affection to doe well If this be so it followeth then that God hath foreseene nothing in vs For let vs take away election and what shall there remaine As we haue declared we remaine altogither lost and accursed And not without cause For God saw nothing in vs but corruption and it must needes be that he must dissalowe vs renounce vs as it is said that he repented that hee had made man Behold then what we may alledge on our part So then this is too tryfling a folly to say that God hath chosen his according as he foresawe they should become afterwardes for it must needes be that he put in them that which is good and place it there because hee hath chosen them Marke therefore the first step whereby wee must begin that is to say that wee nothing differ one from another vnlesse in this that God hath discerned vs Mark also for what cause S. Paule dissanulleth all the glory the which mē may vsurpe Who is it saith he that doth discerne thee hee hath nothing but this word there to beate downe dissanul all pride And why so For hast thou any thing saith he which is thine owne Heereby hee sheweth that men cannot chuse their owne place to say I will dispose my selfe to doe good God shall haue pitie vpon me and I wil com vnto his grace I will haue a good motion I will haue this preparation Now S. Paule excludeth all this in saying that we are all lost that one with another we must be all throwen downe and enter into the gulfe of hel except it please God to discerne vs Loe from whence all our dignitie and excellencie commeth that is for that it pleaseth God to lend vs his hand Againe let vs holde fast this principle and apply all this doctrine which we haue rehearsed to this purpose how God hath set forth vnto vs in Iacob Esau a glasse to looke into Likewise let vs content our selues that these two persones may bee vnto vs as two liuely images to shew vs that the worlde in it selfe is of like condition but that one sort is called and not the other because it hath so pleased god And specially as I haue noted Iacob was the yoūger it seemed rather that hee should be subiect to his brother according to the order of nature notwtihstāding mark that he was placed in the degre of the first borne and Esau not onely was put vnder him but he was vtterly reiected For in the end he had no part nor portion in the church This thing sheweth very wel vnto vs that God would holde vs alwayes conuicted that there is no question of bringing any thing before God on our parte to thrust in our selues there as if we had any valure and woorthynesse in vs For God is not contrary to himselfe neuerthelesse he would shew heere a certaine kinde of repugnancie and contraryetie It is he which ordayned that the first borne of the house should be the head Nowe he set downe this lawe and yet in the meane time he ouerthroweth it but as I haue sayd all this agreeth very wel For God is aboue his ordinary law yet he wold change that which was accustomed by a common rule he doth it to the end that we should knowe that it is 〈◊〉 as S. Paule also hath said neither of the willer nor of the rūner but onely of him which sheweth mercie Nowe when S. Paule saith that it is neither of him that willeth nor of him that runneth hee meaneth not that wee may haue some good will of our selues as he hath declared in another place For it is God which giueth it and also hee meaneth not that we can inforce our selues but he sheweth that men haue nothing and therefore they can bring nothing to God. There is nothing then but his mercye alone For if men had any thing to sette against it there must bee a parting of stakes and that must bee knowen which is from God and that which is from men And then it might bee said that wee haue not all from the onely mercie of God but that therein there is our good will our good running and our good zeale Men might so speake But Sainte Paule woulde heere make frustrate whatsoeuer men might bringe of them selues and shewe that nothing hath dominion heerein but the onely mercy of god It is very true that many people will inforce them selues yea and they alledge the example of the Iewes who were swolne as Todes with a diuelish kinde of pride thinking that God was bound as it were to them and who would bee accounted righteous according to their woorkes but heerein they deceiue them selues and shall doe nothing but goe backe in steade of going forwarde When men presume so of them selues it is certaine that they rob God of his honour See then these sacrilegious persons and worse then theeues and moreouer vntill God shall haue renued vs whatsoeuer goodly shew we haue it is certaine that there is nothing in vs but stinch and wee shall bee as vile vermine before GOD. So then let vs not pretende that
we can either will or runne but it behooueth that God finde vs as lost and that hee recouer vs from that bottomlesse pitte and that hee separate vs from them with whome wee were lost and to whome wee were alike For as I haue sayde the condition of mankinde is all one It is true that the one sorte are the Children of wrath and the other God blesseth But from whence commeth this separation and this diuorse From mercie And wee must not goe to enquire any farther but wee must content our selues with this worde alone in stead of all reason Marke then for what cause namely the first-borne was caste out from his place and in the meane season Iacob who was the inferiour was set in his place yea to remaine the onely heyre When Malachie the Prophet speaketh of this he reprocheth vnto the Iewes their ingratitude It is true that this was for an outwarde signe that GOD had chosen Iacob rather then Esau for asmuche as hee had giuen the lande of Canaan to be his inheritance and that Esau was sent farre off amiddest the Mountaynes but this is not the sentence wherevppon the Prophete resteth hee looketh vnto a thing much higher Saint Paule also when hee vseth this testimonie of his seeing that GOD had taken vnto him selfe the stocke of Iacob hee attributeth all this to his meere mercie But the Prophet sayeth And Esau was hee not the brother of Iacob As if hee shoulde say You are ful of pryde and obstinacie yea you burst your selues therein and it costes you nothing to say ô we are of the holy sacred stocke of Abraham wee are the Church we are the people whome God hath blessed and sanctified yea from whence haue you this saith he For was not Esau Iacobs brother You see the Idumeans your brethren are they the people of God you say that they are straungers from the Church although they haue circumcision yet notwithstanding God hath cut thē off And whence commeth this saith hee Who is it that hath so separated them If you will goe from age to age very well you shall finde howe you are the Children of Iacob And Esau whose childe was he I pray you Did not he discend frō Abraham and Isaack aswel as you But heere hee speaketh not onely of the land of Canaan but hee goeth farther and sayth That hee loued Iacob hated Esau And this loue which he bare vnto Iacob frō whence proceeded it It is certaine that Iacob could not be accepted of him as we haue said being cōsidered in himself For behold him the child of wrath bringing nothing from the wombe of his mother but this horrible cursse which was cast vpon all mankind notwithstanding God did loue him Now God loueth not iniquitie he hateth sinne as we know How thē loued he Iacob This was for that he drew him from that perdition wherin he was And why did he hate Esau Nowe it is very true that there is iuste cause why God should hate all mankinde For as wee haue said there is nothing in vs but vice and iniquitie but yet when wee will goe farther and that wee will demaunde why God before hee created the worlde and before the fall of Adam why this shoulde be that hee would hate or loue heere we must holde our selues mute and still Heere wee must not lifte vp our hornes For what shall wee gaine when we will enter into debate and question with God It is certaine that wee shall cast stones vppon our owne heades and they will fall neither heere nor there they cannot reach vnto the maiestie of God but they shall returne vppon our owne pates and it must be that we be crusshed and brused therewith Beholde then what wee shall gaine when wee open our throte to caste foorth blasphemyes against God For we shall but cast out our dartes stones into the ayre but they shall not reach vnto him it shal be rather that we be pearced and wounded by them and that we remaine confounded in that our rashnesse and ouerweening Thus let vs content our selues with that which God hath pronounced that is to say that hee hath hated Esau and loued Iacob Now by this the Children of Iacob were aswell conuinced that they had nothing whereof they might glory in them selues and that there rested nothing but that they made an acknowledgement vnto God of such a liberall and bountiful goodnesse which hee had vsed towardes them and whereof none coulde finde any reason vnlesse in this that it so pleased him But notwithstāding they were ful of impietie against God and woulde holde this priuiledge but God sheweth them that it doth not belong vnto them and that if they accoūted him for their father they must be his children But heereby we are admonished that although our saluation proceede from the only grace of God and that therin it consisteth to the ende Notwithstanding it followeth not that vnder the shadowe heereof wee can let loose our selues to euill and giue ouer our selues therto But there are villaines dogges that barke against God there are also Hogges which ouerthrow this doctrine of election by their loose and lewde life For there are two sortes of people that are enemyes to this doctrine The one are as dogges the other as Hogges The one which are they they which will and come to shewe their teeth and who despite God by their wicked questions as wee see at this day in those villaines who make no scruple to rend in peeces all the holy Scripture to corrupt peruert falsifie adulterate all so that they may darken the election of God to witte to make nothing of all And marke whervnto this tēdeth to make this doctrine odious For they wil say that they that thus speake they put no more any difference betwixt good and euil that God by this meane shoulde become vnrighteouse if he should put any difference betweene one and an other that there should bee acceptaunce of persones in him Beholde then the dogges that barke and whet their teeth against this doctrine Nowe there are also Hogs which will not despite in such sorte against it but wil say very wel If I be elected I may do as much euil as I wil For God knowes wel how to keepe me and I can neuer perish and contrarywise if I be reprobate why shoulde I torment my selfe so much to doe well seeing that I can neuer be saued These then as I haue already sayd come not to spue vp their contradictions to ouerthrowe the trueth of God but they wallowe there and remayne in their sinnes as brute beastes But wee must take heede bothe of the one and the other And for this cause as I haue saide the Prophet Malachie shewing to the people that all that he had done vnto them came of the meere free bountie of God exhorteth them to holynesse of life And therefore as it is said vnto vs that God
that shall descend into the deapth Who is hee that shall goe ouer the sea The worde of the Lord is in thy heart and in thy mouth saith he And seeing it is so that Moyses hath protested this in his time at this day wee haue lesse occasion to wander heere and there and to runne at all aduenture to inquire after the will of god For as I haue already sayd the Gospel contayneth all perfection of doctrine and also beholde the onely meane whereby we may bee thorowly satisfyed and haue our mindes setled and stayed that is to say that we hearken to God speaking and shew our selues teachable to receiue that which he shall say For it is certaine that as he hath answered to our mother Rebecca that which hee knew to bee expedient So the Scripture likewise will not deceiue in this poynt for it pronounceth cleerely and manifestly that God hath chosen vs in Iesus Christ before the creation of the worlde according to his good pleasure the which hee hath purposed in himselfe There needes no glose beholde God speaketh after this sort that the most rude and ignorant may know what there is contayned therin God then hath chosen vs saieth S. Paule and heereby he sheweth that he hath discerned vs from those which perish And mark howe his mercie towards vs hath the greater glory For what letted that wee shoulde not remaine in the same perdition that others did but that God was mercifull vnto vs without any deferre of ours But the better to expresse all Saint Paule sayth that he did chuse vs in Iesus Christe it followeth then that this is out of our persons If we had byn chosen in our selues God should haue found some matter in vs to haue bene induced to loue vs and to haue beene enclined to haue called vs to saluation But what Wee are chosen without our selues that is to say God had no regarde to that we were or might be but our election is founded in Iesus Christ And moreouer hee yet giueth a more ample declaration that is according to his good purpose which he had determined in himselfe it is certaine that all that is according to the purpose of man is manifestly excluded and again when he sayth in himselfe this is to admonish vs that if we would knowe the cause why it is as if wee would make an Anatomie of God and goe euen into his hart sound all his secrets And can we do thus What ouerweening is this So then whē we shal suffer our selues to be taught of God it is certaine that he will answere vs in such sorte as shal be necessary for vs concerning that which belongeth to our saluation and namely wee shall know that which surmounteth all mans vnderstāding howe the one sorte are elected and the other reiected and why the one haue no doctrine as the Papistes and other infidels whom God leaueth as poore blinde ones why the other are enlightened through the Gospel And farther concerning those to whom the Gospel is preached the one receiue it with obedience they are touched therwith to the quick and perseuer in it to the end the other remaine blockish or rather will be ful of outrage to striue against God or else will be fickle and giue them selues ouer to all iniquitie throwing of the yoke when they shall bee brought into the good way And frō whence cōmeth this diuersitie We must come to this foūtain that the holy scripture sheweth vs that is that the like grace hath not byn shewed to all So then beholde our true wisdome that is that we be Gods good scholers we shall then be hisscholers when we seeke to know nothing but that he knoweth to be good expedient for our saluation and when we shal rest there learne to bring into captiuitie all our senses to keepe an hard hand vppon them Then say I if we shall speake of the secrete election of God howe hee hath predestinated these whome hee would to saluation and howe he hath cast off others we shal neuer be troubled And why so because we hauing inquired of Gods wil we wil cōclude that we must keepe ourselues to that which sheweth vs to that which the scripture importeth where he hath giuen vs sufficiēt testimonie of that which he knoweth to be good for vs Finally there are so many testimonies of Scripture to cerfie vs of this doctrin that it must needes be that all they that cānot rest there must be as it were impoisoned of sathan that they haue cōceued the spirit of venim of pride and rebellion to the end not to be ordred vnder the wil of god that to be short they would despite all doctrine and instruction and close vp their eyes against the ful light haue their eares stopped albeit God hath spoken loude and cleerely and that they haue occasion to content themselues somuch the more To heape vp all the testimonyes is not needefull but this is sufficient that we haue had a summe yea moste euident as I haue already briefely shewed Againe we haue also whereof to blesse God to comforte our selues in him when wee knowe rightly to apply this doctrine as it behoueth For in stead that these fantasticall lightbraynes who would seeme to bee so subtile sharpe in fighting against god against his trueth in stead that they search how they may gainsay him we must mark how God doth satisfie vs and to what end he directeth this doctrine to what purpose he would haue it serue vs that is to knowe that wee are elected and not all For in the first place when we see that we cannot receiue the Gospel vnlesse it be by the speciall gift of God this serueth to make vs so much the more to magnifie his goodnesse towards vs and to see his iust iudgement against the reprobate when hee depriueth them of this doctrine as wee see in the Papacy that men are as brute beasts who erre wander through deserts without keeping way or path Now concerning vs wee haue a sure testimonie which ought so much the more to stirre vs vp to esteeme this singular grace towards vs And also whēwe see some that haue deafe eares although it bee dayly declared vnto them familiarly and that which is requisite for their saluation bee as I may say chawed vnto them they continue alwaies in their estate or rather they are not a whitte touched they passe not to giue ouer themselues to al licenciousnes of life as it were in despite of God When wee see this it is certaine that our Lord hath so much the more bound vs vnto him for that it hath pleased him to make vs feele his goodnesse and that wee haue taken suche a taste of the hope of saluation which he hath propounded vnto vs that we haue renounced the worlde and whatsoeuer weakenes ther be in vs howsoeuer we are ful of vices and corruption neuerthelesse wee hate
that the Iewes are too to blinde vaunting them selues in their fathers as though the dignitie which they sometimes had came from the holynesse and vertues of men For it is certaine that Isaack asmuch as in him lay ouerthrew the election of God not that he had a will so to doe For if a man should haue asked him how now Wilt thou resist God wilt thou let that hee shall not put in execution that which he hath pronounced wilte thou alter that which hee hath pronounced by his mouth Hee would haue said No and his intent was not such But howsoeuer it be he is driuen and drawen that way So then wee may not say that Isaack wente about to helpe the election of God nor set it forward but contrariwise he hindred it Now by this we see that all mouthes must be shut and that men pretend not too haue had any thinge in their persons to say that God should confirme vnto them the blissings which hee had already giuen them To be short we see heereby that lyke as the election of God is free vndeserued in his firste beginning foundation and in full force so also it behoueth that God shew vnto the ende that there is nothing but his only mercy and that all that is said on mans behalfe doe cease be abolished that this is not either of the willer or of the runner as S. Paule saith Rom. 9. Marke then what wee haue to learne Now in the meane time we see also the stedfastnes which is in this counsell of God whereby hee choseth those whome he thinketh good So we haue to resolue our selues although the whole world should labour to ouerthrow our saluation that yet it wil remaine sure so that wee haue our refuge alwayes to that which hath byn shewed vs before that is to say That our Lord Iesus Christ hath taken into his keeping all that the father hath giuen him as beeing his owne that nothing therof shall perishe forasmuch as God is stronger then men for it is thither that hee doth leade vs The father who hath giuen you vnto me is stronger then all So thē let vs learne to stay our selues wholly vppon the inuincible power of God when there is any question of being assured that in calling vpon him we shal be heard that we dout not but that as he hath brought vs into a good way so he wil giue vs perseuerance and although that wee bee weake and frayle yet hee will not suffer vs to fall but wee shall alwayes bee ledde in such sorte that hee will more and more encrease his power in vs Wee muste therefore come euen thus farre namely that Iacob had not onely those his enemyes whiche hadde no feare of GOD and were irreligious but euen his owne father Isaack yea who was then as chiefe in the Church God had put him in trust as it were with his couenaunt to the end that he should be the treasorer thereof and despense it and yet neuerthelesse hee as it should seeme was an enemie to the election of Iacob Wherefore if we see many contrarieties and that it seemeth our saluation must bee ouerthrowne by many meanes and that wee see no issue let vs then knowe that God wil be victorious in the ende and whatsoeuer weakenesse bee founde in vs neuerthelesse he wil not cease to proceede and although there be resistance and contradiction heere beneath yet neuerthelesse hee will ouercome all and bring it wel aboute But by the way we are heere admonished by the example of Isaack to holde our selues vnder the bridle For if this happened vnto such a man as Isaack was so excellent and of an Angelicall holynesse that hee resisted God what shall become of vs in comparison It is certaine that we shall euery day be ouertaken an hundred times with some vaine fantasie that we shall rush against God although wee haue no such purpose Wee haue great neede therefore to distrust our owne iudgement and to call vpon God to the end that he will gouerne vs by his holy spirit otherwise as I haue said we are as wretched strayes and we shall goe hither and thither at all aduentures And when we weene to be very wise there will be nothing but folly in vs yea rebellion although it bee not with our willes and knowledge Marke this then for one lesson But we must marke heere the cause which is heere noted by Moyses when hee sayth that Isaack loued Esau And wherfore did he loue him Because that Venison was his meate Therfore let vs take heede that we be not led by our carnall and earthly appetites if we will keepe our array towards god It is true that to eate and drinke are not condemned For God hath placed vs in this world vnder that condition that we should enioy his creatures and seeing he hath ordained vs to eate and to drinke it is certaine that we offend him not when we desire to haue for our necessities search out also the vse of those benefites which he hath prepared for vs For it is not said without cause that we must do al things in his name yea both in eating drinking but in that we be corrupted it cannot bee but there wil be alwaies excesse in our appetites this excesse maketh vs to forget our duties towards God so as we are are altogither drawen away on euery side when we thinke to doe our duties we are far therefrō But Isaack ought alwaies to haue had this before his eyes yea he ought to haue had it engrauen in his heart this voice should haue sounded in his eares to wit that the greater shuld serue the lesse he ought without ende and without ceasing thus to haue thought wel forasmuch as God wil haue his election to remaine in Iacob it behoueth that I agree vnto it But in the meane time his meate turneth him draweth him quit contrary Let vs therfore bee wel aduised as I haue already sayde on our partes to represse our desires yea though they be naturall of them selues not vnlawfull But to the end that there be no excesse nor intemperance Let vs be aduised I say to check and to tame thē in such sorte that they neuer turne vs away or hinder vs from ordering our selues according to the will of god Marke therefore briefely what we haue to learne heere But heere also wee see that Rebecca had an affection better guyded then her husband It is very true that alwayes men shall see or for the moste parte that if the Father loue one of his Children the moother will sette her loue quite contrary A man may see these contentions in moste houses Also it may bee that Rebecca had conceiued some kinde of ielousie forasmuch as she sawe Esau preferred therefore she loued Iacob the better forasmuch as hee was not so acceptable to his father nor had no such fauour but forasmuch as we shal see hereafter that
she had regard vnto Gods election and that she alwayes held that which had byn said that Iacob must be preferred we haue here to iudge that she was not passionate and affected as women that would lightly set themselues against their husbands when they see that some of their children shall not bee so much esteemed they will the more set their affections vpon them But wee cannot iudge so of Rebecca and why so Because we see as I haue already said that she alwayes referred her self to God ment to obay that which he had pronounced She would vndoubtedly that both the children might haue beene reserued in the Church but seeing shee sawe the one shut out and that there was none but the lesser and inferiour that God allowed off she yeelded thereto Nowe heere we see that our Lorde sometimes will suffer those which haue the more vertues and greater giftes of the holy Ghoste yet neuerthelesse to fall and that they who were not yet so aduaunced as they should outgoe them I meane in some respect For if wee make comparison of Isaack with Rebeca it is certaine that hee hauing beene brought vp in the house of his father hauing receiued so great instruction in his youth had generally a greater faith then Rebecca But beholde a particular action wherin he fayleth and wherin his vice sheweth it self And yet Rebecca who lately crawled out of a den of idolatrie as we knowe that in her fathers house there was nothing but superstitions the countrie was altogither corrupted this poore woman although she knew not God in her youth yet notwithstanding she was so wel taught and instructed of the holy Ghoste that she out-went her husband Nowe for this cause they too whom God hath reached out the hande betimes and whom he hath lifted vp to be as mirrors vnto others let theÌ„ learne alwayes to walke with greater carefulnesse And why so For there needeth but one wrye step to make them to fall so grosely that euery one wil be ashamed of them And therefore let vs learne that allbeit our Lord haue generally framed and fashioned vs by his holy spirit in such sorte that euery one hath vs in admiration that yet in particular cases we may offende Therefore let vs alwayes stand vpon our watch Moreouer they which are the moste excelent wheÌ„ they shall come to faile in some poynt let them not make a buckler of this that they haue done so many good deedes and worthy of praise let them not alleadge their valiant deedes as they say but let them acknowledge them selues for such as they be and say Wel I perceiue that God would haue me to acknowledge that I am a weak man and farther that I should acknowledge in general that it is not in men to vphold theÌ„selues for there needeth but one faulte alone to cause vs to be cut off froÌ„ the church And wheÌ„ God hath cast vs of what shal become of vs So let vs learne al these thinges in the person of our father Isaack when we see that he was so blinded and that he neuer remembred that he was as a rebel to God in esteeming that which God had reiected and despising his younger sonne too whome notwithstanding God had giuen this testimony That he must rule in his house Now in the meane tyme although that Rebecca had bin wel guided in her affection and that shee had sought to obay God yet it could not be but there must be some quarel betwene theÌ„ as oftentimes it falleth out And this is that which Moyses saith That Isaack loued Esau and Rebecca loued Iacob and when hee speaketh so it is as if hee woulde shewe that there was some strife in the house and that they coulde not agree togither to say that the husbaÌ„d the wife shuld loue their children alike as by nature they ought to haue bin enclyned thereto or rather that they knewe that the wil of God was that they shoulde haue loued the yonger Now we are warned in this behalfe that albeit our affections be wel grounded tend to a good ende that notwithstanding there â—â—e alwayes crossings which are blame woorthy As for example I seeke to followe God and fully to conforme my selfe vnto his will but there are resistings it must needes be that I must incurre displeasure of the one and purchase an enemie of the other if I discharge my dutie Likewise it is true that the beginning shal be good when I shall desire too doe well and that I shall onely looke vnto God but eueranon it wil befall vnto vs that in our good zeale we shall be too excessiue that we shal haue carnal passions in vs To be short they which shal be the best guyded and who haue greatest perfection it is very certaine that they shal yet passe measure in this place and that they shal shew themselues men and so much the more ought we to suspect our passions and albeit wee see that the end be not good yet we shall not cease to fall therin Againe we also haue a good warning to leaue all contradictions For it is not without cause that the scripture exhorteth vs so ofteÌ„ vnto this vnion to be of one minde and of one mouth And why so For when we agree in such sorte eche one stirreth vp his neighbour helpeth to bring him vnto god But contrariwise wheÌ„ we are quarrelling in contention and strife not onely one letteth and hindreth another as it is coÌ„monly said there needs but one restife Horse to hinder the whole teame but yet ther is a worse matter to wit that when wee striue for the seruice of GOD wee cease not to forgette our selues in some respects and many things escape vs the which we woulde not let slip if we were out of strife contention This therfore is the matter we haue to learne And these examples are dayly seen amongst vs in the church For the best seruaÌ„ts of God they that are indewed with most excelleÌ„t graces yea who striue for the trueth yet neuertheles cannot alwaies so bridle themselues that they be not quarrelling showe themselues men and yet God alloweth their zeale and that which they doe And why so For bicause they haue a good beginning and they haue a right end but as I haue said there is alwaies infirmitie mingled therewith Let vs therfore say I alwaies marke this in this example of Isaack and Rebecca Againe wee haue farther to note that if some times we shall not agree so as we ought as were meete conuenient as we ought to bend enforce our selues that yet neuerthelesse wee must make no deuorse betwixt our selues neither bee quite separated asunder For although this was a notable vice that Isaack Rebecca were thus diuided in the loue which they bare vnto their children yet they coÌ„tinued to serue God Isaack did neuer pretende to abolishe this oracle that is to say this same answere
that wee shall not haue an earthly paradise to the ende to haue all our desires to be so satisfied that we shal lack nothing but that it shall oftētimes seeme that God hath forgotten vs that he hath taken the breade out of our hand and that we shal be in such case as if hee had condemned vs to perish When this shal come to passe let vs not thinke it straunge and likewise let vs not be as young Nouices but let euery one of vs thinke afore hand of that which may come vpon vs and bee prepared to suffer all things patiently The promise is well giuen vnto the faithful Although the Lyons oftentimes seek their pray and find it not that they rore out for hunger yet nothing shall be wanting to the Children of God. Marke then howe hee hath spoken thereof in the thirtie and foure Psalme And againe in an other place All they which feare God shal be satisfyed with all good things But this is not therfore spoken as though God woulde fat vp his owne and giue them whatsoeuer they shall desire but he nourisheth them after an other maner And when he speaketh of satisfying them this meaneth not that he will alwayes fill their bellyes with exquisite meates but wee must yet haue recourse to another place of the Psalme That the poore of the Church shall be nourished Marke heere a certaine kind of contraryetie when God sayth that he will fill those of his church with breade and notwithstanding calleth them poore and needy If they bee poore and needy where is this promise that God wil fill them with bread and with al good things But we must reconcile that which seemeth to disagree and in such sorte that we alwayes depende vpon the prouidence of God to bee as it were fed by him In the meane time if he shal suffer that we endure hunger and thirst that wee doe not therefore giue ouer to hope that he will bee our good father to nourish vs And this is the cause why we doe praye for our dayly bread Now this opposeth it selfe against all those prouisions wherin the children of the world doe put their trust for they are neuer stayed vnlesse their barnes cellers be full as it is said in another Psalme And besids when they are wel fraughted they despite God as though they were without all danger as they thinke But contrarywise howsoeuer the faithful haue wherewith to nourishe themselues yet must they euery day opē their mouth as if God shoulde put in breade by morsels and when they haue nothing yet alwayes they trust in him and in his goodnesse and hope that hee can sustaine them with one crumme of bread when it shall so please him or rather albeit they see no way how it should come yet neuerthelesse that God will finde a meane to maintaine them When therefore it is sayd that Isaack was driuen out through famine this is asmuch as if God would declare vnto vs that when we shall fall into pouertie and neede that we thinke not that we are therefore forsaken of him nor take it as a signe that he hateth vs or rather that wee imagine not that he thinketh no more of vs but that as our father Isaack endured hunger thirste constantly and in the end tryed that God alwayes had care of him so we also acknowledge the like Marke this for one speciall lesson And this is that also which is shewed vnto vs by S. Paule in the 8. chap. to the Romaines when he saith Shal hunger be able to separate vs from the loue that God beareth vs in Christ Iesus our Lord. Saint Paule fighteth there in the name of all the faithful shewing therein that if God shoulde cut of our morsels yea and that we should be depriued of all nourishment as if it seemed that hee would exclude vs from all the benefites that hee hath created in the worlde as though wee were not woorthy to be vppon the earth yet must wee ouercom this tentation there conclude though it be in the middest of famine that God will bee our father and we muste content our selues with this reioycing in our afflictions But in the meane while wee are also exhorted by the example of Isaack not to be so greeued and vexed with famine nor for other afflictions of what sorte soeuer they be to the end they make vs to forsake God or turn vs out of the path wherin he hath set vs For as we haue seene Iacob forsooke his meate to aspire to that spiritual inheritāce which had byn promised vnto him So now likewise we see that Isaack had no regarde to that which hee might suffer in that length of time He sawe Egypt which was a good refuge neuerthelesse he was turned from it And why so Because God had forbiden him to goe thither So then when we see that Isaack was not ouercome by famine that he obayed God forsook not to be guided by his hand by this we haue also to learne when our Lorde wil afflict vs with pouertie neede that we looke not to vnlawfull meanes to releeue our necessitie And aboue all if Sathan lay before vs his baites to intice vs that we rather chuse to dye of hunger if neede be then to withdraw our selues frō the conduction of God seeing that we cannot be nourished but by his blessings For whē we shall haue all the bread meats in the world it is certain that the wind shall aswel profite vs for our nourishment as these and wee shall think that we grow yet in the meane time we shall not be substantially fed For it is not bread as it is said in Moyses that nourisheth vs but euery worde that proceedeth out of the mouth of God. Nowe by this worde hee doth not vnderstande the doctrine of saluation but that same vertue which God hath spred ouer al his creatures Mark thē what it is that nourisheth vs I say not only in respect of the soule but also in respect of this transitory life Which seeing it is so let vs take heede that we bee not fed by that which the deuil shall set before vs whē we are in necessitie and canst thou do this art thou able to winde out frō thence hast thou any such helpe yea if this bee contrary to the wil of God that we alwayes remaine stedfast that we wait til God shall shew himself pitiful towards vs as he that best knoweth the meane although it bee vnknowen vnto vs It is true that we shall haue no such reuelations as our father Isaack had God wil not appeare vnto vs from heauen but this ought to suffice vs that at this day the wil of God is certaine vnto vs for GOD hath supplied that which was wanting to our olde fathers when he appeared vnto them at this day wee haue the law which is an infalible rule vnto vs we haue the prophets which are expositors therof vnto vs
so too languish But there is no queston of that which is past but of that which was to come Thou shalt dwel there yea and the worde whiche Moses vseth signifieth to dwell as it were in a straunge countrie as one that were still going Loe Isaack then who had a Lordship vpon the earth yet had not one foote therof but must remaine there by leaue and must be subiect to many troubles and tryalls which were bent towardes him and yet hee had not one foote of lande vnlesse it were the burying place wherof mention is made before To be short wee haue to gather heere that God would haue Isaack wholly to rest vpon his word as lykewise it is the foundation wherevpon wee must builde all the dayes of our life yea and in death too For if wee should haue all that wee desire what shoulde wee neede any more fayth or hope It behoueth therefore that the benefites which wee waite for from God that they bee hidden from vs and notwithstanding that we beholde them onely by faith that we do God this honour to account him sure in all that he hath spoken although hee shewe vs not the effecte and trueth of his promises vvhich vve apprehend not after our reason and carnall feling notwithstanding vve must say it suffiseth vs that he hath spoken it he vvil performe it When therefore vve can fetch all our contentment from the vvord of God only thē let vs assure our selues of a right tryall of all that vvhich vvee proteste that vve beleeue in him but if wee vvill alwayes haue a gage and haue all that vvee desire it is certaine that the worde of God shal not be esteemed of vs and we can not exercise ourselues sufficiētly ynough in this meditation And therfore as often as we see God to haue spoken to his seruaunts and not to haue shewed them the accomplishment execution of his woorde let vs know that this is rehersed vnto vs to the end that we should learne to cal vpon God when he shal leaue vs in suspēce yea and that we shal fainte and be stripped of that which should haue beene in our hande that wee learne to say O Lorde seeing wee haue thy promise wee shal not bee frustrate in waiting for it When God promiseth Isaack to be with him that he will giue him the rest this lykewise is too shew vs that the principallest of all benefites that we can desire is that God haue care ouer vs and that he thinke of our necessities and that we find him at hand when we cal vppon him For vnlesse that wee haue him merciful vnto vs although he giue vs in al fulnesse and abundaunce that wee aske of him yet it should be nothing but we must beginne at this point that is to say we must be wel perswaded that God loueth vs and that hee is fauourable vnto vs Whē we haue attained to thisto resolue our selues that GOD wil alwaies bee merciful vnto vs and ready too succour vs when nede shal require that he wil neuer forsake vs thē shal we easely waite for the rest but if wee knowe not that hee is with vs that is too say that hee wil make vs feele his presence and in feeling it will withdrawe vs from those daungers wherein wee are and in withdrawing vs will lifte vs vp when we shall be falne wil leade vs there where as there is no path and wil there giue vs an issue and way to escape where there is nothing else but confusion If wee haue not I say attayned to this there is no true foundation but if wee haue once obtayned it wee muste stay therevpon and hope for the reste For if God loue vs it is certaine that he hath wherwith to sucocur help vs in all and thorow all and he wil doe it And this is the cause why Moyses beginneth at this poynt I will be with thee And afterwardes he sayth That hee will multiply his seede that he will blesse is and that his seede shal be as the starres of Heauen It is true that the benefites which God will bestowe vpon vs they shall not alwayes fall out to our desires as wee haue declared For oftentimes we shall want them to the ende wee may be the more egar to pray and also he will try vs and shewe vs that we haue no such affiaunce in him as wee ought and our vnthankfulnesse many times depriueth vs of that that GOD otherwise was ready to bestowe vpon vs For wee are not alwayes capable to receiue that which he offereth vnto vs Hee hath an open hand but we haue a close mouth that is to say we are shut vp in vnbeliefe distrust And therfore see the cause why we must so oftentimes wait but so much there is that if we be resolued in this poynt he is with vs and we are blessed of him in that which he knoweth to be expedient for vs we shal lack nothing Touching this promise That all the nations of the earth shal be blessed in Isaacks seede this was speciall to him as it was to Abraham this respecteth our Lorde Iesus Christe as it hath beene expounded For it was necessary that Iesus Christe should be the fountaine of this blessinge the which shoulde flowe vpon all the linage of Abraham It is true that the faithfull which descended of him were blessed and partakers of this promise but this was by the power of our Lorde Iesus Christe So then if he had beene separated from the seede of Abraham it is certaine that he had beene barraine and dry and that he should not haue had one drop of the blessing But at this day forasmuch as God would by his infinite goodnesse that his onely begotten sonne should belong vnto vs we were ioyned to the true naturall Children of Abraham howsoeuer wee were of the nations of the earth who were then strayed from the Church of God and who were altogither departed farre from it yet at this day we are blessed aswell as they For if it were saide to him I will blesse thy seede and that God had added nothing this had at this day byn a very slender comforte vnto vs But when he sayeth That all the nations of the earth should be blessed in the seede of Abraham we are of that number Marke then wherein we haue specially to reioyce knowing that after our Lord Iesus Christ appeared vnto vs this promise is to bee applyed vnto vs It is true that it is oftentimes sayd in the holy scripture that men shal be blessed by men as for example when they shall set him before thē for a paterne and example and that men will say desiring to be blessed ô that God wold do vnto me as he hath doone vnto this man heere or vnto that man there but the interpretatiō of S. Paule sheweth vs that that which was aswell spoken to Abraham as to Isaack was not onely to be vnderstoode in
sister But notwithstandinge that which he had sayde he addeth that he was to be blamed as also Abimilech did For hee sawe iust cause to condemne Isaack and therefore hee sayth vnto him Wherefore haste thou doone this thinge Nowe wee haue to note on the one side that which was alleadged before that is to say that God had reproued and chastised the kings because of his seruauntes albeit they were but a fewe in number albeit they were as poore wandring people in the lande of Canaan And seeing GOD maintained their quarel and set himselfe againste all the violence and euill that could bee doone vnto them heereby hee sheweth the singular fauour that he did beare vnto them And also the Prophet addeth that for this cause he sayth Touch not mine annoynted and doe my Prophetes no harme It is true that there was in Abraham and Isaack excellent vertue and holynesse but howsoeuer it be yet so it is that we at this day are also annoynted to bee vnder the keeping of God and we succeede to all the promises which were giuen vnto them So then though we shal be neuer so small a number and as a poore despysed people as Sheepe in the throte of Wolues yet let vs not doubt but that GOD hath wherewith to defende vs and that hee will display his power asmuch as shall bee necessary yea and that against the mightiest Kings of the world For sometimes God hath indeede suffred that those of the meaner and common sorte of people haue vexed and molested his seruants as we shall see heereafter that very shortly Which what soeuer it be when he hath declared that he foreseeth the warre that hee setteth him selfe in order against the Kinges Heereby hee hath shewed that the life of his seruants is deere and precious vnto him Let vs therfore hope the like and wee shall not be deceiued And when we shall see the mightiest of the world to be our enemyes and shall dayly heare rumours of many tumults troubles let vs not doubt but that our Lord wil remedie all wil alwayes be our buckler to put back al our blowes whē it shall be moste like that they must fall vpon our heades Loe what we haue to put in practise by the example of Isaack And although heere God afflicted not Abimilech as before that he reproued him not as he had doone the king of Egypt neuerthelesse he keepeth him bridled and holdeth him as it were in fear so that although Rebecca were faire yet it fell so out that the king of the countrie desired her not no albeit hee imagined that it had byn laweful for him to haue taken her to wife Loe then on the one side what we haue to mark on the other this that neuerthelesse God humbled Isaack suffred not his infidelitie to remaine altogither vnpunished yet the punishment is very gentle But howsoeuer it was he was reformed Nowe if nothing had happened vnto Isaack and that it had not beene perceiued that Rebecca had beene his wife he had not returned from it neither had hee euer remembred his fault which hee had committed and specially he had pleased himselfe heerein bicause the euent was good and as he would haue wished and therfore he woulde haue thought that God woulde haue allowed it For men when their faultes are not shewed them flatter and harden thēselues in them But God woorketh our good and saluation when hee maketh vs to feele oure sinnes and correcteth vs in such sorte that wee are euen compelled to thinke vpon them Marke then how it fel out herein to Isaack It is very true that God did beare with him very much whē he suffred nothing to be attempted against his wife that the very king of the countrie called so gently for him and complained to him as too his equal and compagnion Loe a wonderful supporte hereby we see that God hath pitie vppon his not trying them further then they are able to beare But whatsoeuer it is yet so it is that Isaack commeth too acknowledge his sinne And who is iudge thereof euen a poore panim an Idolater God might rather haue sent an Angel from heauen or else haue giuen him some reuelation to haue said vnto him what doost thou But hee leaueth him there For hee was not woorthie too bee taught so honorably but the blinde ones must discouer his euill and condemne him Loe then the shame that was done vntoo him too the ende that hee might be the more humbled thereby and too the ende that he might learne for euer after better to trust in God and no more to fall into that fault This is that we haue to marke And with all let vs take good heed vnto ourselues and let vs not care that men reproue vs but let vs take in good parte all correctiōs that God sendeth vs by his word For what honor doth he vnto vs when he prouoketh vs to come vnto him when with doctrine he ioyneth exhortations And after when he seeth that we are too slow and besides that we are as it were incorrigible he vseth more sharp reprehensions But whatsoeuer it be all this is doone in his name that when wee reade in the holy Scripture and that we come to the Sermon and that there he summoneth vs hee is alwayes our Iudge And loe also why our Lorde Iesus Christ speaking of the preaching of the Gospell sayeth When the holy Ghoste shall come he shall iudge the worlde The spirit of God therefore exerciseth his iurisdiction vpon vs and to what ende It is to the ende that when wee haue beene condemned so that wee doe passe willinge condemnation and that wee bee apte to learne and that wee aske pardon he is ready to giue vs So then seeing that GOD hath doone vs this honour to iudge vs as it were in his house and priuately by our selues when hee sheweth vs our faultes are not wee ouermuch hardened if wee doe not bowe downe our necke and become apte to learne and bee ready to bee refourmed by him For if wee will rebell so against him God will suffer that we come to an other schoole that euen the wicked and vnbeleeuers condemne vs We shal finde very many euen in this case that fret themselues and gnashe their teeth if a man scratch their scabbes rub them on the gall when they come to the Sermon For see their replyes was the Scripture made to spur poore people in such sort and is this the manner to teach to cry out after such a fashion It seemeth that he woulde lighten against vs But in the ende God teacheth them after another sorte that is that his trumpet muste sounde and that their shame must bee published in euery place and in the ende they must goe to the schoole of the Gibet And moreouer when wee make not our profite of the corrections which are dayly set before vs it must needes be that wee bee condemned an hundred miles
putteth it in the plural number and contenteth not himselfe to say Loe a Largesse but he saith beholde the Largesses which God hath bestowed vpon vs Wee yet see more plainely that which I haue touched before That is when Isaack was in so greate distresse that hee had no water to drinke that men were so cruell vnto him that hee could not drinke of the water which he had digged by his owne labour and by the handes of his familie that hee remitteth this matter to GOD who is the iuste Iudge But contrarywise when God had compassion vppon him and that men came no more to torment him and that hee had water to drinke for him selfe and for all his company Oh well saith hee This is God that hath bestowed this vpon me He sayth not ô in the end yet I haue obtained my purpose These wicked ones haue let me alone at the length nowe let vs take our ease Hee speaketh not so simply as a prophane man would haue doone but he would haue a memoryall of thanks giuing vnto God as he had set vp memorialls of his complaint to drawe the Lord to haue mercy vpon him Likewise his minde is now that this benefite of God should bee as it were ingrauen there and that men should speake of it not onely for three dayes but after his death and that they should acknowledge that Well a signe of the fauour that God had shewed him And let vs note this circumstance For hee ceaseth not to giue GOD thankes with a quiet hearte though hee hadde beene a longe time afflicted When wee haue endured long the like troubles the graces of God are wont to bee darkened by that feeling of our euill and if GOD suffer vs to languishe for a time although afterwards hee reach out his hand vnto vs yet we thinke it is not from him but we attribute this to fortune But Isaack did not so but although he was driuen out and that he had indured this for a long time yet so soone as God had giuen him release he blesseth his name and sayth God hath inlarged me Loe sayth he the largesses or bounties of god which I beholde in this Well But nowe in the ende we haue to note the patience of Isaack when we preach now a dayes of patience hardly can we get this poynt that if wee haue to indure neuer so little we be not by and by hot angry and when it seemeth that we are very patient yet there wil alwayes be some grudging vnlesse God euen at the first push comfort vs in the meane season what suffer we Surely in a manner nothing If we endure but a fillip ô it is so hard as nothing can bee harder and moreouer if men goe on to doe vs wrong ô we suffer too much But we are farre of from this lenitie and softnesse which is here shewed vs in our father Isaack Wee wil say I cannot beare it If any man wronge vs but the value of three halfpence or of some small portion of our good ô I can not indure it this is too much Yea but Isaack striued for water I say striued hee tooke not a sword to fight but he suffred wrong although he had digged the welles and his father had purchased them with his owne proper good and that the Kinge had made him a graunte and that he had digged them againe and taken a greate deale of trauell to haue water to drinke notwithstanding all this we see his patience And so when God shall afflict vs and shal loose the bridle to the wicked that wee shal be pilled polled of them let vs yet knowe that we are not come to that extremitie not to haue a drop of water and to haue those elements taken from vs which God would haue common amongst men For euery man will haue his portion aparte bothe of corne and of wine of flesh and such like thinges and of moueable and possessions euery one will haue his owne but as for water it is an Element which GOD hath ordayned for all men When there are Riuers Welles and fountaines in any high way why shoulde they be taken away from those that are the creatures of God But howsoeuer it bee yet it fell out that our fathers were brought to such extremitie And this as I haue already touched serueth to this purpose that wee should learne to be patient not onely to suffer some one little iniurie or twoo or three but that in all respectes we shoulde bee so meeke and softe natured that if it were in a matter of life and death as they say we put our hope in God that he wil shew himself pitiful towards vs And therefore let vs not double our euil let vs not make of one deuil two when the wicked and vngodly persecute vs vniustly but let vs labour to soften their heartes and to asswage the malice which they vse against vs If we doe so it is certaine that howsoeuer we be for a time in extreme anguish yet in the ende God will so inlarge vs that wee shall haue good cause to blesse his holye name with full mouth their dwelling they must bee flitting and haue no resting place vnlesse they bee lodged from day to day as it were by the hand of GOD and in the meane season that they prepare thēselues to wāder go from place to place after the exāple of their fathers who learned by experience not too haue their inheritance here beneath vpon earth confessed them selues to be Pilgrimes as we shall see heereafter that Iacob answeared Pharao In the meane time we may see also the malice of all those neere neighbours thereaboutes For the Welles especially which Abraham had bought were taken from him after his death to the ende that his successours and Children might haue no vse of them But it is said that Isaack yet digged a Well there for he could not be without water both for the familie he had which was greate as for his Cattel but he wente very farre to seeke water vntill GOD restored him too that which was wrongfully taken from him He dwelleth therfore in Beer-scheba for a time without water vnlesse hee borrowe or buye it but afterwardes hee findeth his Well againe and so is at some better ease then before and God suffereth them not that would as it were haue made them to dye of thirst to vse their malice and to come to their purpose But howsoeuer it be God hearde him not at the first dashe Wee haue then to learne heere that which was touched yesterday that is that wee learne to endure need yea in the need of water that we thinke it not straunge which our fathers haue tryed For it is no reason that wee should bee more priuiledged then they And if God spare vs that we acknowledge his goodnes in this point and if he afflict vs in any other sort that wee be so much the more framed to patiēce But yet it is
and that they were valued of vs as they ought we should haue alwaies good cause to honor him to reioice ourselues in him but alacke we deuoure vp the benefits that he bestoweth vpō vs in the meane while we mowe at thē neuer think vpon them And we may see that this is the cause that we are so giuē to murmure to fret to discontent ourselues And why so For the benefits of God ought to suffise to satisfie vs in him but as I haue said we despise set light by them And so we are not worthie to taste what this promise is worth I am with thee and wil blesse thee Now it is said a litle after That Isaack erected an altar and that he called vpon the name of the Lord in that place We haue seene already why altars were erected by the holy fathers to what intent but yet wee must here speake somewhat of it euen as the place requireth The altar which Isaack erected was to this end that he might make professiō of his faith Thus much concerning the first point For if wee pray vnto God we haue no neede to erect an altar vnto him the seruice of God is of it self spiritual Isaack therfore erected not an altar that hee might only inuocate and call vpon the name of God or make his praiers supplications vnto him but to the intent that his faith might be knowen that God might be glorified before men For although we ought to serue God in spirite and inwardly in our heart yet notwithstanding this letteth not also but that wee must giue him that prayse which hee deserueth before men and that wee protest asmuch as lyeth in vs that wee are wholy his both bodye and soule Here therefore we are instructed that the faithfull after they haue put their trust in God shall haue called vpon him giuen vnto him the praise of all his benefites that they must yet further make a confession of their faith before men to the intent they may wholy as also all is his dedicate themselues to him There is also a seconde reason And that is that by reason of our slougth and slacknes we haue neede euery maner of way to bee pricked forwardes to the ende too stirre vs vp to march cherefully forwards in the seruice of god How so It is true that whē we pray vnto God he embusieth him selfe with no ceremonies and yet for all that we bowe our knees we hold vp our hāds towards heauen and vncouer our head And why so First of all in respect of men For as I haue alreadie said it must needs be that we do homage vnto God with our bodies which hee hath created and which he hath appointed to his glorie to the crowne of immortalitie But howsoeuer it be forasmuch as we are slacke it behoueth vs that these meanes stande vs in steede to prouoke vs too haue a more feruent zeale to praye vnto God and with a more heartie affection Loe then why it is meete for vs to haue our ioyned handes lifted vp too kneele vpon our knees and haue our head vncouered For it is too shewe that wee present our selues before God as if we should say And poore wretch who art thou with what lowlines oughtest thou too come before him who hath created and fashioned thee and to whome thou haste to render an account of thy whole life And againe this also is to this end that we should bereaue our selues of all vaine fantasies that make vs to stray heere and there and that wee should wholly reste vpon him So then the Aultar that Isaack erected serued to this purpose to wit that by this meane he might be the more prouoked and haue his hart so much the more inflamed to serue god And on the other side he made a confession before men to giue example to his familie and to testifie that he mingled not himself with the superstitions of the Panims but had a pure and vndefiled religion in asmuch as he was ruled by his word And thus much concerning the Altar And by the way wee haue also to learne heere this thing which was declared before that the prayers of the holy fathers and the confession which they made of their faith was not ioyned with the sacrifices for no other ende but to leade thē vnto our Lord Iesus Christ For they were continually taught that they could haue no accesse vnto God but by the fauour of a mediatour who was not yet sent into the world but yet so it is that they rested there But now that our Lord Iesus Christ is come downe that hee hath taken our nature vpon him hath said vnto vs That he is the light of the worlde that he is the way the trueth and the life that he is our aduocate to God his father that through him we must haue entrance into Heauen Seing therefore we haue all this must we not bee so much the more assured when there is any question of calling vpon him that wee knowe that our requestes shal be heard of him and the gate shall be open for vs that we shall alwaies find him ready and fauourable to help and succour vs Now howsoeuer it be let vs marke that Altars in olde time and specially in the time of the law were alwayes erected to this end that the faithfull might know that they were not woorthy to pray vnto God nor to call vpon him in their own name but that alwaies they must come to him by the means of our Lord Iesus Christ by the vertue of that sacrifice which he must offer vp to his father for the reconciliation of the world And indeede wee must not thinke that Abraham and Isaack deuised Altars according to their owne fantasies For their sacrifices were neuer acceptable but through faith as the Apostle sheweth Nowe they could neuer haue beene grounded in Faith vnlesse the word of god had gone before to enlightē thē Let vs know then that Isaack offred not vp a sacrifice at all aduentures as if he had thought ô this shal be found good but he was taught that hee beeing a wretched sinner he must not presume to call vpon the name of God vnlesse he put his whole trust in him who must be sent to make satisfaction and to purge the sinnes of the world The Panims had in deede their Altars and sacrificed as did the holy fathers but they wāted the principall They were wholy occupyed in the ceremony which of it self was friuolous because they looked not vp to that heauenly paterne wherof mention is made in Leuiticus So then we haue to learne that when our father Isaac wold cal vpō the name of god he had an Altar to witnes that hee could not be receyued but in the name fauor of our lord Iesus Christ And therfore at this day as often as we will pray vnto God let vs learne to washe our Prayes
heathen people who had forged idolles and corrupted the true seruice of GOD through their owne superstitions yet continued he in his owne soundnes Therevpon it is sayd that his seruantes being returned as we expounded yesterday they sayde vnto him We haue founde liuing water And after he addeth concerning Esau That he tooke a wife from among the Hethites yea twoo wiues which were bitter to the soules of Isaack and Rebecca Here we see on the one side how God would comforte his seruaunt euery way For it was not onely shevved him that he should be assured from thence forth that none should hurt him seeing the king himselfe of the countrie was come to seeke to him but also he had water giuen him which he might enioye peaceably and quietly as his owne When therefore our Lord sheweth this great fauour towards Isaack let vs knowe that he tēpteth not his aboue their strength but alwayes sweeteneth their afflictions in such sorte that they shall not be as it were euer oppressed quite ouerthrowen and let vs hope that altogither like as Isaack was vpholden and that God after he had afflicted him looked also again vnto him to giue him somwhat wherewith to cōfort him so likewise must we waite thē we shal not be deceiued if we rest there For God knoweth our fraieltie and there is no doubt but he wil alwayes giue vs such taste of his mercie fauour that we shall haue good cause to blesse his name and haue no occasion to grieue our selues in such sort that we knowe not how to comfort our selues any more in him But the principal point is that Esau tooke two wiues from among the Hethites Here wee begin to see already that Esau was not only once prophane but that he went on in that course and gaue him selfe wholy thereto as we haue shewed heretofore that after he had well filled his belly with the pottage that Iacob his brother had prepared for him whē he had eaten drunke he went his way despised his birthright Moyses also rehearseth nowe that he tooke two wiues frō amongst the Hethites for if hee had had any remorse within him that he had esteemed the promise of the spirituall inheritance made vnto his father it is certaine that hee would haue holden him selfe as separate from all those people For hee knewe full wel howe his graundfather Abraham had behaued himselfe in that point that he had made his seruant to sweare solempnely that he should not take a wife for his sonne Isaack in that lande of Canaan hee knewe that his mother was sought after in a farre countrie in Mesopotamia bicause god would haue this house as it were apart would not haue it mingled mashed with those of that country What doth he therfore when he taketh two wiues of the inhabitantes of Canaan whō God had accursed This was asmuch as if he had forsakē the promise of saluation and as though he had renounced to make any more reckoning therof thē if it had not bin worth a straw Lo one testimonie alredy how Esau made him selfe vnworthie of his birthright this came to passe because he was not gouerned by the spirit of God as also wee haue shewed before that God wil so holde in keepe his elect in such sort ratifie seale in their harts his goodnes fatherly adoptiō that they shal soare vp to him despise this world to the end they may reioice in those spirituall benefits hee hath prepared for thē but cōtrariwise he letteth loose the reynes to al those vvhō he hath reiected in such sort that they hardē thēselues although this be not done al at once at the first push yet notwithstāding a mā shal find in the end that there is no seed of the feare of God nor of godlines in them This therefore is the thing we haue to beare away vpō this place And herevppon let vs learne in such wise too behaue our selues that alwayes we labour to sunder our selues from them that would dravve vs too destruction For it is vvithout al doubt that if vve liue ouer familiarly vvith the contemners of god they vvill soone defile vs their fellovvship and conuersation is a deadly pestilence And so much the rather it behoueth vs to vvalke vvith carefulnes herein taking good heede vnto our selues that vvee defile not our selues vvith the filthinesses of this vvorlde And let vs in the meane season acknowledge that it is also a wonderful prouidence of God that hee would haue Esau too take twoo wiues in this countrie For this was too this end that he might be as it were cut of frō the house of his father Isaack he loued him dearly although his wiues vexed him yet for all that hee could not withdraw his hart from Esau knowing notwithstāding that God had reiected him And herein he resisted God without euer thinking vpon the matter but God wrought therin after another maner when he saw such infirmitie in his seruāt Isaack he brought to passe in the ende that he must vtterly forsake his sonne Esau Mark then how god ruled al in such sort that his church cōtinued alwaies in her smalnes as it were hidden vnder the earth as though it had bin nothing ther remained no more but Iacob as wee shall see oftentimes and Isaack was halfe spent he was three score yeares olde when his children were borne and nowe was Esau of the age of fortie yeares when he tooke his wiues Isaack therefore was very olde And concerning Iacob he was also fortie yeares olde and yet was not maried And where then was this stock It should seeme that the Church must quite perishe and all the promises of God bee vtterly abolished but although it were so smal that it was contemptible in mens iudgements yet we see that God so well gouerned his Church that it remayned pure and sounde that which was prophane was cut of from it as if a house should be swept the sweepings be cast out of doores So fell it out that Esau was reiected and that Iacob remayned alone as also the heritage was appointed to him But nowe let vs fal downe before the high maiestie of our good God with acknowledging of our faultes and praying him that he will make vs to feele them in such sorte that it may serue too make vs continually to mourne before him and to aske pardon thereof in such sorte that we may labour to resist it more and more be withdrawen from it vntill we shal be thorowly clothed with his rightuousnes And that he will supporte vs in our weaknesses so as we leaue not of to call vpon him as our father although we fall many wayes So let vs all say O almightie God heauenly father c. The eleuenth Sermon of Iacob and Esau Genesis 27. 3 Nowe it came to passe when Isaack was very olde and his eyes began to be darke that hee could not see that
calling Esau his elder sonne he said vnto him My sōne who said vnto him Loe here I am 4 Then he saide Behold nowe I am waxed olde I know not the day of my death 5 Therfore take thy implements vnto thee I pray thee thy bowe and quiuer and goe into the fields and hunt some venisone for me 6 And prouiding some delicate dishes for me euē as I loue bring them vnto me that I may eate and my soule may blesse thee before I die 7 Nowe Rebecca heard Isaack when hee spake thus vnto Esau Esau went therefore into the fielde to hunt venison which he would bring 8 But Rebecca spake vnto Iacob her sonne saying Loe I heard thy father speaking vnto Esau thy brother saying 9 Bring mee venison and prouide mee some daintie dishes which I may eate afterwardes I will blesse thee before Iehoua before I die WE sawe yesterday howe Esau by his mariage shewed sufficiently ynough that he had no great care concerning that blessing whiche had bin promised to the house of Abraham his father For this was the stocke which must possesse the lande of Canaan It must therefore needes be that the people which dvvelled there then must be quite rooted out and this lande be vvholy dedicated to the people of god Likewise it must be purged from all polutions Loe howe Esau mingleth him selfe amongst them whom God had already condemned this therefore was a signe that he was falne from God for otherwise he could not haue drawen neare too that people And if he would haue bin an heire of the promise he should haue alwaies kept him selfe as one listed chained in and not haue mingled him self which was no other thing but to stoppe the course of the grace that was promised But as we haue seene he tooke wiues from amongest the Hethites Marke then howe hee renounced asmuch as lay in him the grace of God through vvhich the whole stocke of Abraham must possesse the lande of Canaan for an inheritance But there was yet a seconde faulte For hee tooke two vviues which vvas cōtrary to the lawe of mariage as wee haue seene For the sentence which God had pronoūced to rest vpō was that a man shall haue an helpe and not tvvoo nor three And further when Eua vvas created and that shee vvas giuē to Adā it is said that they should be two in one flesh Mark then the rule vvhich mē ought alvvaies to keepe So then vvee see that Esau euen brake the bounds of al honestie yea of nature it selfe that he vvas as a beastly man in this behalfe It is true that his graundfather Abraham had tvvo vviues but herein hee vvas too bee condempned And besides it was not his desire that prouoked him therevnto but his wife through ouermuch haste brought him to it And whē euery thing shal be wel waied it was an inconsiderat zeale that he had to enioy that which God had promised him that is to say that his seed should be blessed Nowe he had no childrē He tooke therfore a secōd wife but this was as I haue said to peruert the order that God had established He cōmitted euil therin but in Esau what can we alledge but that he was a dissolute man had nothing but vice wickednes in him so that hee could not distinguish betwene mariage and whoredome And this is the cause that he tooke two wiues Now it is very true that in this time mariage was il kept amongst the peoples of the East For they were alwayes much giuē to their fleshly lustes in such sort that beyond that which is called poligamie that is to say pluralitie of wiues they cōmitted incestes also very cōmonly And this was a natiō very beastly in this point that they made no accōpt to prophane mariage but this custome doth not therefore excuse Esau And so let vs marke wel that this shal be no excuse before God when wee shall say that euery man dooth so and that wee haue a great sorte of companions let vs not thinke too bee free thereby before him Notwithstanding when vices doo raigne in a countrie and men make a lawe against thē if some neglect them euery man flattereth himselfe and euery man taketh for his warrant those vvhich haue led him too destruction And say they such and such doe it well and after when men come vnto them and saye too them wherefore doe you so ô see such a one did it wel But we shall all bee put in a bundle togither and God knoweth very well howe too wryeth vs vp altogither like thornes when wee shall make a cloke of their vices who ought when they doe euill to bee an example vnto vs to make vs flye them But notwithstanding all this that Isaack is yet blinded with the loue of his sonne Esau hee sawe him nowe too degenerate out of kinde because that he wallowed as it were a Swine vpon a dunghill because hee made a couenaunte with those people whome God had reiected and farther peruerted the order and institution of mariage yet notwithstanding his father beareth all this It is saide that the wiues of Esau did as it were spurre him and that his harte was wounded therewith but so it is that the loue of his sonne did alwayes holde him back Nowe there might well bee some vertue but this meaneth not that euery thing was therefore praise woorthy in him no hee wanted mucn in that behalfe For he should haue had his sonne how olde soeuer he had beene in detestation forasmuch as he was so estraunged from God and because asmuch as lay in him he had made the promise of saluation of no effecte For what might haue become of the Church if the stock of Abraham had beene ioyned with those people Isaack therefore ought to haue beene more touched to see his sonne so prophane And seeing he sawe this beastlynesse in him that hee made no matter of it to haue two wiues and he woulde haue had them by dozens if he had byn able to haue kept them When therefore he beareth with these faultes in his sonne it is very certaine that he offended god For vnlesse fathers vse seueritie correctiō when neede requireth when they see their children too be so wicked they are gilty inasmuch as they faile in doing their dutie Our Lord hath giuen thē authoritie ouer their houses offspring And wherfore vnlesse it be to the end to keepe them in awe and to restraine them that they may render an account when any euill shal be committed in their familie Loe then a faulte shamefull inough in Isaack but yet hee exceedeth farther in doting so vpon his sonne Esau It is sayd that his eyes began to faile him forasmuch as his sight was dimme but it is certaine that this foolish loue which hee bare to his eldest soone blinded him much more then his age or the lack of his bodily senses For he ought to haue marked as the trueth
in the meane time let vs haue this sobrietie and modestie therein too submitte our selues too the order which hee hath establyshed And thus much concerning this worde of blessing Nowe heere Moyses beginneth too rehearse howe Rebecca founde out a subtiltie and craft to robbe Esau of his blessing and too translate it too Iacob and after that we haue spoken of the vices of Isaack we see the like in his wife Rebecca and yet neuerthelesse they bothe beleeued in God notwithstanding that it was so darkened and bewrapped that it could hardly be discerned That Isaack had a true faith and that this proceeded from a true zeale it appeareth plainely For if he had not beene thorowly perswaded heereof in himselfe that the heritage should be giuen him which was promised to him and to his seede concerning this blessing What had this byn Surely but a craftie parte and a thing of nought Isaack therfore must needs be resolued howsoeuer hee saw himselfe as it were already in the graue his life to bee spente and to haue but a day too liue howsoeuer this were yet neuertheles he alwayes helde this sure which was said vnto him to wit that his familie shoulde be blessed and that GOD had chosen him and that this was not in vaine that albeit he sawe not the fulfilling of these promises in this world yet notwithstanding that god was in heauen and that neither he nor his shoulde be deceiued but yet they must waite for this Wherefore Isaack hauing fought al the tyme of his life against al the tentatiōs which might haue ouerthrowen him doeth yet in death perseuer in fayth and patience and doth this honor vnto God that he doth boldly trust in him For whosoeuer trusteth in God shal neuer be confounded Isaack had this this was a very excellent faith For see a poore wayfering man it is saide vnto him thou shalte bee the heire of this countrey and yet notwithstanding he had no water to drinke as we haue seene Nowe notwithstanding death doth threatē him yet knoweth he not when it shal be sauing that he is altogether readie for it And yet for all that he despiteth both Sathan and the worlde and remaineth stedfast in this that God wil not deceiue him that it is al one to him whether he dye or whether he molder in the groūd so that the truth of God may yet continue haue his ful vertue and power Lo Isaack the who seeketh not for the worlde but forsaketh al his senses and remaineth stedfast douteth not but that god had mercy on him on his stock Herein as I haue said we haue good cause to praise him yet in the meane time he was so blinded with the loue of his sonne that he fought against God though hee neuer once thought therof This was not a manifest rebellion nor of wilful malice but it was because hee was sluggishe and knewe not his office but in parte He knoweth very wel that God would aduaunce him to such a dignitie that he might bee the messenger and witnesse of this blessing Hee knoweth this and notwithstanding on the contrary parte hee is deceiued Hee had therefore in this case a particular Fayth he had a good zeale mingled with the affections of the fleshe But let vs come too Rebecca Rebecca behahaued her selfe heere with foolishe rashnesse for what an attempte was it for the blessing of God too be prophaned through crafte and lying yea I saye lying so foule as nothing colde be more The matter was heere of the saluation of the worlde the question was of hauing Iesus Christ whome GOD should send for a Redeemer But how proceedeth Rebecca theerein It is certaine that a thing of such importance ought too bee handled with all feare and lowelynesse what a thing is it then that she commeth foolishly too attempte that which seemeth good vnto her in so excellent a woorke of GOD and which surmounteth all others For Rebecca knowing wel that the blessing which shee sought for her sonne Iacob imported that hee should bee heade of the Church during his life and that of him shoulde come our Lorde Iesus Christe doth notwithstanding ouerthrowe it that shee careth not too lye to falsifie to peruert all and also it seemeth that she setteth out the grace of God but in a mockery and contempt For this was too make it too bee basely esteemed to say that it shoulde come bewrapped aboute the necke of her sonne and in the handes of skinnes coulouring that hee is hairie and seeming too robbe Esau of all his ornamentes and againe that she maketh her sonne to lye farther Iacob who went to seeke a Kid which shee causeth to be sodde and maketh him beleeue that it is Venison And after that he had the smell of the garmentes of Esau to bee shorte it might be saide that she would haue ouerthrowen the election of God. Loe therfore very foule faultes and yet all this proceedeth from an excellent faith if euer there were any This is very straunge But wee maye easily iudge it Whereto then had Rebecca regarde She looued her Sonne Iacob and what shoulde it auayle him to haue beene blessed thorowe deceite For this was neither to gette him riches nor profite in respecte of the worlde yea which is more she layeth him open to the wrathe and curse of his Father Againe shee knewe Esau who was ful of venom ful of fiercenesse spight and wrath and indeede wee shall see afterwardes that Iacob was in danger of his life Rebecca knewe all these thinges notwithstanding she setteth fire on her house where she might haue kept her darling with her to haue beene alwayes with him to haue administred that vnto him which he might haue needed in the worlde without putting him in any such daunger But what did shee she had printed this in her hearte that the birthright belonged vnto Iacob as GOD had promised her and so she woulde obey God and esteeme this birthright although it was nothing accounted off amongst men as wee shall afterwardes finde that Iacob called Esau his Lorde that hee humbled him selfe before him yea euen to the bowing of the knee Nowe although that this same birthright were worth nothing in respecte of the world yet doth Rebecca greatly esteeme it See then vndoubted and sure testimonies of a great and exquisite faith which was in her that shee would obey God in despite both of her husband and all that he had so that she mighte execute that which God had pronounced she passed not And that shee esteemed these spirituall blessinges more then any thinge which was in the worlde Loe then the vndoubted markes of her faith she had so greate zeale that she forgot her self and regarded not any whit whatsoeuer mischeife might come vpon it And why so For asmuch as shee conformed her selfe to the will of God and forsooke her eldest sonne cast of all motherly affection and knowing that he must be cut off
very well sayeth shee let him goe as a rotten member for asmuch as God hath so ordayned Wee see heere in Rebecca notable vertues mingled with vices And heereby wee are admonished too walke in feare albeit that God giue vs a singular affection to meditate vpon him notwithstanding wee shall alwayes be in such sorte bewrapped in darkenesse that when wee imagine to doe the beste wee can in the worlde yet there shall be cause for vs too amend when GOD shall call vs to a reckoning And in good sooth there is not any one which doth not proue this to be true for although that this bee our marke too striue thither whether God hath called vs yet doe wee make so many false steppes that it is greate pittie to see and they which run more swiftly doe bring themselues in order to God yet for all that they go out of the way and haue many outlopes crosse pathes God suffreth them to the ende that we should not haue whereof to be proude For if vertues them selues be faultie before God alas what shall those vices bee which are altogither condemned Doe wee labour too doe well doe wee enforce our selues therevnto yet notwithstanding wee shall offende god And why soe It is because there is such infirmitie in vs and wee are wrapped in ignoraunce Although that GOD inlighten vs and that wee see the way well notwithstanding yet such cloudes doe oftentimes come before our eyes that in steade of keeping of our way vve stray either on the one side or on the other Mark how faultie the vertues of the faithfull are to the end that we may learne only to rest our selues in the meere goodnes of God to the end it would please him to pardon our offences also to accept that for rightuousnes which he might iustly condemne Howe then is it that our works are acceptable vnto God howe is it that hee calleth sacrifices of a sweete smelling sauour and that they are so acceptable before him that they shall haue a rewarde Alas it is not any merite as the Papistes imagine but it is because that God hath iustified that which hee might rightly reiect and accompt as it were abhominable So let vs marke that in the faith of Isaack wee may beholde the imperfectiōs which are in vs whiles that we liue in this world albeit that God haue renued vs in parte by his holy spirit and againe let vs knowe that God worketh in such sort that the euil which is in vs hindreth not him to accomplish his work euen by our meane As for example If wee will search till we finde an Angelicall perfection in a mortal man there shall neuer any be founde that hath it neither was euer any founde who was not tainted with some kinde of fault and therefore the Priestes which were figures and representations of our Lord Iesus Christ first of al asked pardon for their offences although that they made intercession for the people and were as it were mediators and that by their sacrifices they abolished sinnes yet notwithstanding must they begin at them selues But nowe by the way if wee will seeke ministers of the vvorde in vvhome there is no fault it is certaine that vve cannot finde any and it muste needes bee that the most excellent men be examples vnto vs of the bricklenesse and weaknesse of men But nowe if wee will conclude and howe then shall I finde my saluation by their meanes For I see yet that they are full of imperfections But let vs learne as I haue said in the persone of Isaack that God leaueth not off too accomplishe his woorke although there bee yet ignorance in them who ought too leade vs vvho vvhen they distribute vnto vs spirituall giftes which they haue committed vnto them and whereof GOD hath made them keepers although they be not altogyther such as they ought too bee notwithstanding wee leaue not off too make our profite of them for God vseth and ordereth them in such sorte in this worke which he will doo that his grace is no whit hindered because a man might finde thinges too bee bettered in them This therefore is the thing that we haue yet too marke vppon this place But too be short wee see that the faith of the children of God shall oftentimes be weake and entangled not as the papistes haue imagined for they call an entangled faith beastlinesse when a man shall saye O I beleeue in my mothers god I knowe not what the whole Christianitie meaneth But lo it is inough for me too goe simply to worke and I beleeue as our holy mother the Church beleeueth and in deede the wiser sorte of Priestes will saye I beleeue in the god of my Chambermaide bicause she beleeueth in god who maketh Cabadges to growe after that shee hath planted them See the implicite and folded fayth of the Papistes which is a very sorcerie of the Deuil but the entangled faith of the children of GOD is because they bee holden in ignorance But yet notwithstanding there is some light but what is that faith It is an vnderstanding which wee haue of the goodnesse and fauour of GOD after that hee hath illuminated vs by his holy spirite and by his woord For faith can not be without these two things that is to saye without the word of God I saye as God hath set an order in his church and after it cā not be without the gift of the spirit For the word of god should be preached vnto vs both morning euening and wee can profit nothing therein vnlesse God doo open our eares and enlighten vs forasmuch as wee are miserable blinde ones The Sunne shall alwayes shine vppon vs but they that are blinde discerne not betweene the daye and the night too them both are alyke And euen so is it with vs that if GOD illuminate vs not within when hee sendeth his holye woorde too shewe vs the waye wee shoulde alwayes remayne as poore strayes or lost sheepe So then it behooueth that oure fayth haue light in it selfe but yet I saye that this light is compassed and entangled with great darknesse For wee beholde not God face too face and wee are not capable too comprehende his secretes and this is sufficient that wee knowe them in part and that we haue some taste of that which shall be reuealed vnto vs in perfection then when we shal put off our flesh shal be translated into that heauenly glorie to be companions of Angells Loe then briefly what wee haue to learne vppon this place to wit that our faith although it be great exquisite yet neuerthelesse it shall alwayes haue some weaknes and some imperfection and ignorance mingled with that which God hath giuē vs to know Nowe hereof we may gather that whē the scripture pronounceth that we are iustified saued by faith it meaneth not that it is by the desert of faith For if it were so that our saluation were founded
saluatiō that he receiued all power from God his father to the ende that euery knee should bowe downe before him In him also it is altogether that wee are a priestly kingdom so that we acknowledge him as our king and our head to worship him But now let vs cast downe our selues before the maiestie of our good God in acknowledging of our faultes and praying him that he will make vs in such sorte to feele them that it may be to humble vs before him and for to make vs to aske pardon of him also for to hate our selues and to be displeased with our selues in our owne vices and pray him that it would please him in such sorte to reforme vs that we may growe vp more more in all holinesse and obediēce of his rightuousnes And that hee would support vs in our weaknesses in such sorte that he leaue not to accomplishe the promises that he hath made vnto vs although that on our part wee doo not onely slacke them but seeme also vtterly to thrust them from vs that notwithstanding he will not leaue to stretch out vnto vs a strong hande vntill that wee become vnto the marke which he hath set before vs that is till we be partakers of that glorie which he hath purchased vnto vs through our Lorde Iesus Christe And that he wil not only shew this grace vnto vs but vnto al peoples nations of the earth c. The thirteenth Sermon of Iacob and Esau Genesis 27. 31 Isaack saide accursed be euery one that shall curse thee and blessed be he that shall blesse thee 32 Nowe as Isaack had made an ende of blessing Iacob it came to passe I say that Iacob being scarce gone forth from the presence of his father Isaack that Esau returned from his hunting 33 Therfore he also brought vnto his father delicates prepared and he said vnto his father let my father arise and eate of the venison of his sonne that thy soule may blesse mee 34 Nowe Isaack saith vnto him who art thou he sayde I am thy first begotten sonne Esau 35 Then Isaack trembled with a wonderful feare and saide who is that which brought vnto me venison euen nowe and I haue eaten of all before thou camest and whome haue I blessed also he shal be blessed 36 Now Esau hearing the words of his father cried out with a wonderful great and bitter crie and he said vnto his father blesse me my father blesse me also 37 Who said thy brother came through crafte and hath taken away thy blessing 38 And he saide howe rightly is his name called Iacob for he hath supplanted me nowe the second time he had taken my birthright and loe now he hath taken my blessing also c. YEsterday we stayed at this word concerning the blessing which Isaack gaue vnto his sonne Iacob too witte that whosoeuer should blesse him shuld be blessed and whosoeuer should curse him should be accursed But it is very certaine that this was not in the hande of any mortall man for it belongeth vnto God to punish those which doo any wrong to his children and besides that it is forbidden vs to seeke reuenge it is not in our power to bring to passe that our enimies haue their reward Now therfore it is very certaine that Isaack pronoūced here the sentence of god that he spake not in his own name but was authorized as a prophet And indeed we haue seene that this was pronoūced frō the mouth of god to Abrahā in the 12. chap. I will blesse al those which shal blesse thee I will curse all those which shall curse thee God reserued this vnto him selfe But now how is it that Isaack presumeth to speak after the maner of god vnlesse because he knew that this inheritance was left vnto him so he resigneth it vnto his sonne to the end that after his departure he might be the possessor thereof Wee see then briefly that Isaack speaketh not in this pointe rashlye although that hee had many foule faultes yet notwithstanding he was grounded vppon that which God had promised him and hee knewe that this office was committed vnto him And thus he doubted not too cursse all those which should curse his stocke of all abilitie or rather haue no occasion to shewe that they are not vnthankfull neuerthelesse let vs know that God doth receiue with his own hand all that which we haue done in supporting those which were destitute had need When we haue this I say we shall haue inough to content vs But if we desire that god blesse vs in such sort let vs first take heede as I haue already touched that we be the true children of Iacob not of the carnall race but by faith that we be regenerate by the same spirite that we may haue the testimonie of our adoptiō imprinted in our harts as it were sealed to the end we may haue ful assurance thereof and that in this trust we may crie out vnto god Now to the end we may doo this we haue to praise the head of all that is to say our Lord Iesus Christe who as S. Paule saith is God blessed for euer when hee spake of his humaine nature that he was descēded of the stock of Abraham yet he saith neuertheles that he is God blessed for euer Now we haue to blesse or praise him not after the maner of mē but to glorifie him as hee deserueth And moreouer when we pray vnto God for the aduaūcement of his kingdom we say as that praier is suggested vnto vs by the holy ghost blessed is he that cōmeth in the name of God ô Lord make thy kingdom to prosper ô Lord encrease the kingdom of Dauid So then this is the way to make vs partakers of that which is here recited by Moyses to wit that God beareth such speciall fauour singular loue towards vs that not only he blesseth vs but if any do vs good or euil he accepteth this as done to his own person and wil recōpence them that haue pitie vpon vs and shall helpe vs in our necessitie and againe he wil reuenge our cause although we be patient in all the wrongs and outrages that men do against vs yet neuerthelesse he wil keepe vs stretch out his arme to chastise all those who shall vniustly oppresse vs Loe then the summe of the matter concerning that word that was left for vs Now it is said That Iacob was euen hardly gone forth from his father that scarsely he had obtained that he went about but lo Esau returned from hunting and brought meate to his father he brought it vnto him being vpon his bed If we shal cōsider that which is here rehearsed by Moyses according to the outward shewe it is certaine that Esau was woorthy to haue bin blessed For he diligently perfourmed that which was inioyned him by his father discharged him selfe of his duetie And wherefore then was hee
our iudge that asking mercy in him wee may there finde it in him and that it be not onely to the ende that he enter not into accompt with vs to impute vnto vs our iniquities and offences but that by his holy spirite he wil purge vs and that wee may bee more and more reformed and that he awaken vs that wee be not obstinate in our faults but that wee thinke vppon all the corrections whereby he woulde drawe vs from the euill way wherein we haue strayed and that wee make such profite of all the aduertisementes which hee giueth vs that wee be not ashamed to bee condemned of him to the ende to obtayne mercie That not onely hee will shewe this fauour vnto vs but too all peoples and nations of the Earth c. The ende of these xiii Sermons concerning Iacob and Esau Rom. 9. O man who art thou that pleadest against God shall the thinge formed say to him that formed it why haste thou made me thus ¶ An Answeare to certaine slaunders and blasphemyes wherewith certaine euill disposed persons haue gone aboute to bring the doctrine of Gods euerlasting Predestination into hatred DEarely beloued brethren we must not be amased if the article of the euerlasting predestinatiō of God be so assaulted and fought against by Sathans mayntainers seeing it is the foūdation of our saluation and also serueth for the better magnifying of the free goodnesse of God towards vs On the other side those Dogs which bark against it thinking to haue a good and fauourable cause are therin more hardye as in very trueth there is nothinge more contrary to mans vnderstanding then to place the cause of our saluation in the good will of God in saying that it belongeth to him alone to chuse vs without finding of any thing in vs wherefore hee should choose vs and after hee hath chosen vs to giue vs faith through which we should be iustified But what In asmuch as he is not bound to the person it is good reason that he be left in his meere libertie to giue grace vnto whome he will and to leaue the rest in his perditiō But I deferre my self to intreate more largely of this matter because you maye haue large discourse thereof in those Bookes which are imprinted which ought too content you Concerning the writing which was scatered about to abolish this article of our faith in very truth it deserueth no answere being on the one side so ful of ignorāce beastlines that euery one ought easily to iudge thereof on the other side so ful of impudencie that it is a wonder how these troublecoasts shameles deceiuers abusing so vilainously the holy Scriptures should be hearkened vnto notwithstāding because I haue vnderstode that there are yet some simple weake ones that are trobled therwith I therfore thought good to take the payn to shew thē that wil shew themselues teachable how they ought to resolue themselues to the end they might be no more deceiued by these deceiuers In the firste place hee that hath made that writing were it Sebastian Chastalio or som such like to shew that God hath created all the world to be saued he alledgeth that he laboureth to draw vnto him all that went astray the whiche I confesse in respect of the doctrine of faith and repentaunce the which he propoundeth to all in generall be it to draw his elect vnto him or to make other inexcusable God then calleth euery one to repentance and promiseth all those that returne vnto him too receiue them to mercie But this meaneth not that he toucheth to the quick by his holy spirit al those to whom he speaketh as it is said by Isay in the 53. chapter His arme is not reuealed to al those that heare To which agreeth the sentēce of our lord Iesus Christ None can come vnto me except my father draw him And the holy scripture sheweth throughout that conuersion is a speciall gifte of god And in deede the place of Ezechiel whereof this troublecoast maketh his buckler very wel confirmeth my saying For the Prophet hauing saide that God wll not the death of a sinner addeth but rather will that hee returne and liue Whereby he signifieth that God biddeth and exhorteth all which are gone astray too returne to the right way But not that in deede he leadeth them all to himselfe by the power of his spirit The which hee promiseth not but to a certain nūber which appeareth aswel in the 31. chapter of Ieremie as in the 37. of Ezechiel and in the 11. and throughout the whole scripture The seconde reason of this wryting is that all menne are created too the image of GOD the which hee saieth not to haue beene abolished but onely subiected to euil As though it behooued man at aduenture to beleeue his simple saying But contrariwyse the Scripture sheweth that albeit there remain yet some trace of the image of God in vs yet that the whole is disfigured so as reason is blinde and the hearte peruerse wherfore by nature wee are wholly accursed Wee see therefore at the least that by the wil and decree of God we haue bin al subiect to euerlasting dānatiō through the fall of one man Concerning that which this troublecoaste addeth that if wee beleue we are deliuered through Christ by the power of the gospel of the holy ghost that serues for nothing but to confirme our doctrin For it behoueth that we alwayes come thither that none beleeue vnlesse those which are ordayned to saluation Acts 13. all the scripture is full therof Wherfore this is as much as if he should say that the elect of God are deliuered from that common damnation through faith The third article contayneth an horrible blasphemie that if God haue created men to dampne them his will and the Diuels is all one They that speake so shew playnly enough that they are altogither mockers of God and despysers of all religion It pleased God that Iob shoulde be robbed and spoyled to be shorte all that is there attributed to the Deuill and to those theeues and robbers it is sayde plainely that it came not too passe but by the good pleasure of god Muste wee therfore conclude that Gods wil and the Deuils are all one But they that knowe that the iudgementes of God are bottomlesse and shall haue once knowen their owne weakenesse will adore them with all reuerence and humilitie and know well too put a difference although that GOD willeth the same thing that the deuil doth yet that this is indeede in diuerse respectes And so that he deserueth alwayes to be acknowledged righteous although that his counsell be incomprehensible vnto vs. Afterwardes too abolishe the Election of GOD seeming as though he woulde confesse it he answereth that God hath not cteated nor predestinated any man not to beleeue seeing he calleth euery one Wherein hee shewed that hee neuer yet learned the ABC of Christians seeing he knoweth not