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
Thirteene SERMONS OF Maister Iohn Caluine Entreating of the Free Election of God in Iacob and of reprobation in Esau A treatise wherin euery Christian may see the excellent benefites of God towardes his children and his maruelous iudgements towards the reprobate firste published in the French toung now Translated into Englishe by Iohn Fielde For the comfort of all Christians Rom. 11.33 O the deepenes of the riches both of the vvisdome and knovvledge of God! Hovve vnsearcheable are his iudgements and his vvayes past finding out Imprinted at London for Thomas Man and Tobie Cooke 1579. To the right Honorable and my verie good Lorde the Earle of Bedford one of her Maiesties most honorable priuie Councell and to the Honorable godly and vertuous Ladie the Countesse his wife Iohn Fielde wisheth encrease of godlines and constancie by Iesus Christ for euer AMEN BEcause I can not my very good Lord and Ladie whom the Lord I say by the professiō of his glorious Gospell hathe made right Honorable by anye other meanes testifie the dutie that I owe you but in such poore sorte as this is I most humbly beseeche you to accept of it Looke not vpon it as it is in it self but value it according to the hartie affectiō of the giuer who with all duetie protesteth his humble seruice towards your Honor to the vttermost that he shall be able for the aduauncement of your knowledge encrease of godlines and spiritual gaine in the true practise of Gods blessed holy trueth the greatest benefit that euer God in mercie could haue bestowed vpō you I am sorie that my skill is no better to helpe you forwarde in that so excellent a woorke but forasmuch as God accepteth vs according to that measure we haue receiued I hope you of your Honorable curtesie will likewise take it well that I shewe this remembrance of you in presenting such a present as he hath bestowed vpon me And this I will saye though in respect of my labour it bee homely yet in respect of the matter it is most excellēt a work of one of the rarest instruments whō god hath raised vp in these last tymes to giue light amidst our great ignorance to draw many to that blessed knowledge which I beseech God we may both thankfully accept of also diligently cōforme ourselues with all obedience to liue according to it that the Lord do not either take this blessing from vs or els bring vpon vs seuere iudgements for abusing so excellent a treasure I know some vnthākful wretches puffed vp with pride a vaine opiniō of them selues wil hardly endure that I should speak thus either of the woork or of this singular instrument of god For the nature of mens corruption is such and specially of such as seke to be magnified one of another that they tread vnder their feete Gods glorie and being behinde others in giftes they powte and swell against them whose shoe latchets they are not worthy to loose Besides that they are so corrupt either being open Papistes counterfeite professours or manifest heretiques that they cā abide no sinceritie Of the first sort I wil not say much because nowe I minde not at large to dispute with thē as being the open hopeles enimies of God I meane the obstinate ones who set thēselues not only against his seruants but against his holy word For what should a mā say to such whō nothing can please but that they haue receiued either frō their own brains or els frō their sottish doctors who are destitute of al truth god lines what they tell thē be it neuer so sillie nay so false they wil receiue with al griedines No Legende so lying no opinion so grosse no motiue so light no life so vilainous as they wil not accept of maintain defend both with tooth nayle if it come frō themselues frō their own polshorne generation But a lack it should be otherwise if they would be content to haue all things tried by that vndeceiuable touchstone that god hath appointed If the euerlasting word of god which of right proceding frō god ought to haue his prehemīnēce of perfection to iudge al did beare the bel as also god hath appointed it shuld do this matter would be soone at an end For what soeuer building should be found either in the one or the other that had not his foūdation therin it should quickly vanish euery mans work should appeare But if men wil come with preiudicate minds to be admirers of mens Persons wil only look to a personal local succession and bee caried away with the emptie bare titles of their names and professions without examination of that they bring men shall easily offende both in the one and in the other Let all men therefore be examined let the word of God discusse according to her prerogatiue when God speaketh let all men hold their peace and if he teach let all flesh be confounded In matters of faith and religion let that word onely be heard which is the true iustructer hauing bin set down by men as writers yet by the holy ghost the true inditer who came not to suggest a peece so to leaue an imperfect work but to lead vs into al truth to teach vs whatsoeuer was necessary for our saluatiō not leauing things doutfully to be receaued frō hand to hād by way of traditiō but plainly written to remain to all the sonnes of God as gods sufficient perpetual Testamēt Fy vpon these blasphemous mouthes that wil accuse God of infidelitie of crueltie of lack of care to his Church in prouiding for his that like high traytors dare clippe adulterate his coine wringing the scepter of his kingdom out of his hand bounding his gouernment to some one people citie countrie as did the Donatists chalenging to them selues with the olde Chatarists and new Anabaptists and such as are of the Family of loue that they cannot erre when the moste of their Popes and specially such as followed him that proudly to shewe him selfe Antichrist chalenged the name of vniuersall Bishop were Sorcerers Coniurers Whoremongers and incestuous lyuers Heretiques Murtherers Sodomiters couetous Harlots and cruel blapshemers in all their doings I stand not to cite the places out of their owne stories they are manifest and all the worlde may knowe them And as for their Councelles they were nothing but wranglinges and repeales one of anothers Lawes and Canons their customes drawne from mennes errors and therefore as Cyprian sayth beeing without trueth though they were neuer so olde are but olde errors And yet wee leaue the fountaine and goe too the stinking puddles that they haue digged vnto them selues we must leaue the light of God and goe to the darkenesse of men the instruction of the holy Ghoste rest vpon these Dunces that knowe not what they say nor whereof they affirme The word of God must be drawen in and out by
them as they thinke good and therefore they speake moste despightfully of it They call it a deade letter a nose of Waxe a Shipmans hose a Schoole mistresse of error darke harde insufficient of it selfe and I cannot tell what And yet as I saide if any thinge come from their Dunces they receiue it and neuer distrust it The name of a Catholique is inough to authorise vnto them any thing be it neuer so false absurde peeuish and contrary to the knowen and expresse trueth of god They cry the Church the Church no otherwise then craftie strumpets that wil moste scolde for their honestie when they neuer came where it grewe And then they brable with vs about the translation O it is corrupted it is not according to the Hebrew text to discredit that which maketh most against them besides that they forbidde the people the reading of it they beare the worlde in hande that they haue obserued so manye and so manye faultes when all men of learning and iudgement knowe that the time wherin their errors were most palpable rife all kind of good learning was worne out the knowledge of tongues decreased they whom they most spited were the lighters of their Candles before all the world For to themselues Hebrewe letters though as they say they were as bigge as Okes yet they were Pitchforkes and staples and as for Greeke they were so farre from vnderstanding of it that not one amongest a thousande coulde reade it I speake not of the latter times for now good learning beeing brought to light with the knowledge of the Gospel many of them haue tinded their Candles at our lights and many thankes be to God are conuerted and more should be had not God in his iustice for their wicked Rebellion made the meanes fruitlesse reseruing them to a farther iudgement But let vs see where they euer amended any thing they blamed Their common translation hath bin amended by vs to which yet so obstinate they are that all vppon payne of the blacke curse in their conspiracie of Trent must be bound onely to holde them selues when as in many places for their liues they are not able to make any cōstruction or sense of it But the obscurer it was the better liked of them and the more to their profite and therfore they kept it vnder forbad the reading of it lest the light thereof should discouer their faultes and filthy corruptions And this is the principall cause that Caluine and such notable men are so yll liked and with such violence condempned amongst them But what should good men looke for other of these blinde Balamites but such condemnation The other sort are those that hauing once tasted of the sweete doctrine of the Gospel are yet through an indisciplinate kinde of life beeing also deuoyde of true humilitie caryed away from the sinceritie of the trueth some slugging still in darke ignoraunce and foding them selues in their owne perswasions beleeuing nothing but that which they can compasse receiuing nothing but that which standeth to the lyking of their humors graueled consciences following like Swine their owne beastly and carnall appetites These men would be awakened And when the Lord shal open their eyes they shal see that the professiō of the gospel of God consisteth not in a bare cōfession they shall finde that the councell of God in parte reuealeth it selfe by our vocation which also is from him then they shall knowe them selues to be effectually called when they finde sanctification as a continuall companion in them which is approued and knowen by mortifying the olde Adam in vs and by quickening the inwarde man in that dayly reparation that maketh vs as deere Children too resemble our heauenly father Indeede we shall come shorte in the perfection therof but he that is perfect shall supply our wantes bothe strengthening vs to will and performe what soeuer is good also perfecting in himselfe that which is imperfect in vs These men would be warned not to abuse the Gospel of grace and the glad tydings of their euerlasting saluation too their owne perdition who whilst they speake of Christ should indeuour to knowe him as he is that his bare name deceaue them not too lull them a sleepe in sinne and whilst they seeke to comforte the oppressed should likewise take heede that they strengthen not the wicked to continue in their cursed securitie and fleshly libertie It is very true that in Christ we haue all things but Christ withall his riches onely belongs to his children and to them hee is applyed with all his benefites through a true and liuely faith and he hath sundrye offices to which his must submit themselues They muste acknowledge his kingdome to be ruled by his word and they must be subiect to his lawe who hath thorowly and continually prouided for their gouernment They must rest in that which he teacheth because he is their onely Prophet their onely Prieste in whose onely sacrifice the father is pacifyed and well pleased And Christe is the marke to whome the lawe leadeth the end and perfection thereof that they in him should walke in obedience The last sorte which are as ill as the worst I meane either open or else close and craftie Heretiques they can as ill brooke the sincere worde of God as any of the others bleating also againste his gouernment and discipline because it restrayneth correcteth and bridleth their hereticall opinions and manners They alledge ouermuch seueritie continually abusing his mercie and like fantasticall wretches because they would be left to them selues to spew out their heresyes they continually barke against this wholesome correction and holy obedience These fellowes pick many quarrels making it subiect to the inconstant willes of Popes and ignorant Princes as though it were a Shipmans hose to be altred and changed at their pleasure But alack they doe but catch the winde in a net For it must needes be that Christes scepter bruse them and it preuayle And specially they cannot abide such men as this good Caluine was because hee rubbed them on the gawle and brake euen the skull as I may say of their hereticall corruptions For some of them are Arians other some Anabaptists and Seruetians Dauidians and Syluanists Pelagians Freewil men Libertines and of the Familie of Loue ioyning with them infinite heresies and secretly in this securitie of the Church disperse their poyson which I feare me wil one day so breake foorth when we least thinke of it too the trouble of the whole Church of God that it will bee a long time or euer it be purged and appeased I would to God there were none in England I woulde to God they had fewer fauourers and wee more iudgement and zeale too defende the sincere trueth of our God then should they not giue such euident tokens of the venim that is within them in defending Seruetus that Dogge that hath renewed all the olde heresies of the Arrians that
truste in him and who fight not but vnder his banner Marke then cōcerning the diuersitie we reade betwixt Abraham and Isaack Now it is said That the King sawe Isaack sporting himselfe with Rebecca his wife and that afterwardes he called him and sayd vnto him For a trueth that is thy wife By this we may see that there was a great deale more integritie at that time thā there is at this day and that whordomes and dissolute liues were not so common For some men at the first dash would haue set vp a sinister iudgement against Isaack It must needes be therefore that men had more honestie then is to bee seene in our time And seeing there is no doubt that Isaack getting this reputation amongst al that he was no villain nor whoremonger that vnder couler of saying she was his sister caried a whore after him There is no doubte I say but when both hee and his manner of life was knowen but that euery one was perswaded that he was an holy man and fearing God and that he was not giuen to any such vices and enormities And this is a poynte which wee oughte well to marke For there is no man that woulde not bee counted an honeste man and so soone as men doe conceiue any euill of vs wee think that they doe vs greate wrong and yet in the meane while we regarde not to vse the meane that should not cause vs to be ill thought of and how to auoid that men shoulde not charge vs with blames and faultes The meane were so to beare and order our selues that all might haue their mouthes stopped that firste of all the feare of God beare rule in vs next that wee haue our conuersation with men in loue in vprightnesse euen as God hath commanded vs the same If we haue this it is certaine that we shall stop vp many wicked mouthes But it is very true that the holiest and godlyest men can not many times let the wicked to speake euill of them For was not the Sonne of GOD himselfe subiecte vnto slaunders and opprobryes Was it not vpbraide him that hee blasphemed against GOD his father But yet for all this the Scripture sayeth not without cause that then wee stoppe the mouthes of the wicked when we shunne all offences and when we doe not only labour to abstaine from euill but also from all shew of euill Wherfore they that haue so great care of their credite and reputation that they cannot abide to be abased either in one respect or other et thē haue regarde to the meane that is to say let them preuent that they be not iustly blamed herein they follow the example of Isaack For we see that being a straunger in a barbarous Countrie where there was nothing but Idolatrie neuerthelesse so it is that he is yet estemed for a man fearing God and that they could not rayse vppe an euill iudgement of him And why so Because they were conuinced of the contrary by his good life and honestie Let vs doe the like it is certaine that we shall stop many slanders and many reproches But yet we haue further to note that thē there was such honestie amongst men that if a man sported familiarly with his wife it was in mariage But now a dayes all is so ouerflowed that a man must shut his eyes against the greatest vilanyes of the worlde Let a man goe into Courtes ô it is certaine that therein the wickednesses are so vnruly as a man can beholde nothing more And especially if a husband see his wife to bee allured with an other mans eye and that some doe abuse her thereby as though she were an harlot he must set a good countenaunce vpon it for if hee shewe any signe that he is greeued therewith and that hee doe not laugh at it as others doe ô say they he is a iealous foole a dizarde Loe how it is in this case For men are come euen to the heape of iniquite in somuch that they haue loste all shamefastnesse beecause they are giuen to such beastly libertie that there is no more honestie amongst them And I woulde to God this mischiefe were in no place else but in these courtes But it is euen a deluge or floude which a man shall see in all estates yea euen to the least such iestures of incontinencie dissolute wantonnesse that it is pittie to beholde But let vs marke how farre off wee be from these men which were as it were miserable blinde ones hauing no knowledge of God hauing no lawe writtē no nor yet any reuelation yet notwithstanding they had this honestie that none ticked nor toied ouer familiarly with another mās wife nor had any gestures whereby any euil might be suspected as we see heere For trueth saith he this it thy wife And wherevpon doth he conclude it It is because that vice was not accustomed there and it was not come in vse nor in possession amongest men in such sorte but that they might easily discerne betwixt mariage and whoredome Now this teacheth vs so to behaue our selues ech towardes others that there bee no vnchaste lookes no vicious gestures but that we be in such sort pure from all euill that euen before men wee giue no occasion to speake euill nor yet to thinke euill of vs It is true that he speaketh here of some gesture which was ouer familiar to a straunge man For it needeth not that we should bee so austere that wee can not liue togither without giuing occasion of euill and yet in the meane time liuing in familiaritie yea and sporting our selues with all honestie shewing that wee haue chaste hartes chaste eyes and all our senses chaste But when Isaack played thus with his wife he made some signe of a husband to his wife so that it might bee iudged either this man is a whoremonger or else hee must needes be her husbande Nowe to think him a whoremonger they could not because he had behaued himselfe honestly in the feare of God and with the good wil of euery one in the countrie of Gerar he must therfore be esteemed for her husband But heerevpon Isaack confesseth his faulte but hee confesseth it alleadging that he feared lest he shoulde haue beene killed Here things are rehearsed more briefely then we haue seene before For Abraham was rebuked more sharpely likewise he maketh a more long excuse therof I did knowe saith he that there was no feare of God in this Countrie Onely Isaack sayeth I feared least they would kil mee Now he sheweth heere that although Rebecca were his sister neuertheles seeing that his purpose was to cloke the trueth it was to be condemned So likewise when we will be very subtile for a time let vs not bee so obstinate as altogither too maintaine all that wee haue sayde and done although there be some fault in vs but let vs frankly acknowledge it For Isaack might haue sayd yea shee is my
vs learne albeit that God giue vs our desires and all the pleasures that are possible to bee wished for that we doo not in such sorte reste vppon them that we turne away from him but rather let vs learne too keepe our selues in that fauor and testimonie that we haue that in that hee hath adopted vs for his children he will alwayes shew him selfe a father towardes vs When then wee shall bee thus thorowly perswaded it is certaine that wee shall ouercome all feares but contrariwise when we shall imagine too be assured without the protection of God it must needes be that hee shewe vs what our follie and ouerweening is And this brieflie is that wee haue too beare awaye in this place And so let vs ioyne these two thinges togyther as inseparable and not to be sundred That GOD is with vs and that wee are well assured agaynst all euill For if hee bee farre from vs Alas we are more then miserable albeit we were in a paradise as I haue sayde alreadie but when hee is with vs though wee walke in the shadowe and darknesse of death and that it seemes wee must perishe euery minute of an howre yet vve leaue not of too comfort oure selues knowing vvell that death shall be turned to vs into lyfe that al shall fall out to our saluatiō Againe vvee haue too note this that hee sayeth That hee is the God of Abraham For by this vvoord hee calleth too Isaacks remembrance all the promises the which hee had learned of his father If hee had not bene instructed and that Abraham had not done his dutie too saye vnto him My Sonne GOD hath giuen mee this priuiledge aboue all men that hee hath declared vnto mee and sayde vnto me that my stocke shall be as his heritage and that hee will blesse vs and we shal be separated and sanctified from all the rest of the world but yet marke howe it behooueth vs too woorship him marke howe wee must call vppon him See howe wee must serue him If therefore Abraham had not faythfully taught his sonne Isaack this woorde should haue bene of no force I am the God of Abraham and in deed it had imported nothing but superstition And so let vs marke well that by this word God would giue a cōfirmatiō to Isaack of that whiche he had learned before of his father The Papistes make a buckler of this whē they wil keepe themselues to their filthinesses errors For they haue that from other fathers ancestors which they followe they haue not inuēted it at this day it seemeth therfore vnto thē that this is ynough to beate backe yea euen whatsoeuer god himself hath shewed by his word so that they follow their fathers elders Well but whē god is named the God of Abrahā he presupposed this one thing to wit that Abrahā had a faith ruled by the doctrine which had bin taught him And wherefore is it that he nameth not him self the god of Nachor And why is it that hee calleth not him selfe the God of Thare For this had bene somewhat more The Papistes will not say It is an hundred yeeres since that that which we call the seruice of God amongst vs was vsed amongest men but they will saye What There is a thousande yeeres since the worlde was so gouerned Loe then them selues in possession to despite God as seemeth vnto them when they alledge a thousand yeares Nowe then if the question were simply of Antiquitie he must haue said I am thy god of Thare and of Nachor or rather hee must haue gone further vntill he had come to those that went before But there is no question of speaking in that sorte God had called Abraham and Abraham was dead of late the others had bin a great deale more auncient what distinction shall wee make heere wee muste not forge it according too our owne braine but we must looke vnto that marke whervnto God would direct Isaack There is no doubt but this was bicause Abraham as we haue sayde alreadie had a full certaintie of faith that he had not an opinion onely as had the rest of the world to saye I imagine so I thinke so but he was fully certified that God had spoken vnto him Lo then in what respect and for what cause it is now said I am the God of Abraham thy father And so let vs wel marke what fathers we ought to follow that we be not deceiued therin For if our fathers had byn duely taught and that they had bene framed vnto the trueth of God it had nowe bene a good helpe vnto our faith For when vvee haue guides too shewe vs the way this is much to our aduantage and we ought not to despise it but if wee haue had fathers who were not the children of God wherevppon all paternitie and parentage dependeth as Saint Paule sayeth then must wee shut our eyes For when God hath not his soueraigne degree of being the father and euery thing be not referred to him then woe vpon al parentages and bondes which we shal haue in this world for they are so many nettes of Sathan So let vs marke wel that as it is said in this place that God is the God of Abrahā Isaacks father so it is saide on the contrarie by the Prophet Ezechiel Walke not in the rightuousnes of your fathers And why so These fathers followed not Abrahās steppes but departed therefrom and therefore they were no longer worthy of so honourable a title of fathers forasmuch as they were not at a very woord the children of god And so let vs feare least that be spoken vnto vs that S. Stephen hath spoken Ye vncircumcised of heart ye haue alwayes resisted God and his holy spirit as did your fathers also But if there were any ignorance or rebellion in our fathers let vs forsake it to the end wholly to resigne vp our selues too our heauenly father and notwithstanding whereas the Papists crie The fathers fathers let vs learne to discerne and let vs not bee beastes as they are too take oure fathers from some stewes as they take all those for their fathers who haue peruerted and corrupted the simplicitie both of the Lawe and the Gospell too witte these Dottards and rabble of Friars and Monkes who haue beene the falsifiers of the holy Scripture To the ende therfore we be not in such wise bereued and spoyled of our senses let vs know that our fathers must be the children of God of whome dependeth all parentage as wee haue alleadged out of S. Paule Loe then shortly what we haue to learne out of this place that is to say that Isaack was admonished to acknowledge and call to his remembrance whatsoeuer hee had learned before and that this was for too confirme his faith when GOD sayde that hee had manifested him selfe vnto his father Abraham And nowe at this daye wee haue too put this doctrine in practise as often as wee shall haue neede
too assure our selues or rather when our spirit is troubled and wee tossed with some wauering and vncertaintie wee must haue oure recourse thither That is too followe our father Abraham to conforme our selues too followe that rule which hee hath shewed vnto vs And why so For wee are certaine that GOD was manifested vnto him Loe then a good direction and which shall not turne vs out of the path of our saluation when wee shall be conformed and fashioned too our father Abraham who was adopted of GOD and who receyued the pledge of our saluation that is too saye all these promises wherevppon wee ought at this daye to be grounded And such accompt ought wee too make of all the rest of the faithfull For although they no whit appertayne vnto vs concerning the fleshe yet notwithstanding wee ceasse not too bee their children And therefore it is not without cause that the Apostle in the eleuenth Chapter too the Hebrues setteth before vs this thicke cloude of witnesses when as hee would shewe vs that wee are very vnkinde if we followe not those whome GOD hath set forth vnto vs for an example Loe sayeth hee a great and thicke cloude of witnesses who calles vs too GOD that would seeme as if a man would saye too stoppe vp our eyes We will be offended with a man when hee shall seduce vs wee will imagine too bee excused by saying O hee did therein asmuch as I wee neede no more but a small flie too make vs too turne awaye from the feare of God and his obedience and notwithstanding that GOD shall set before vs so many witnesses too prooue our fayth that wee ought therewith bee satisfied yet wee come not to him And if this profite vs nothing and wee bee not confirmed thereby what is the cause thereof but oure owne vnthankfulnes And so then so often as our faith shal be weake that wee shall haue ouerthwartings of ignorāce as it were stormes let vs think And what hath God begun but yesterday and to day to speake Spake he not vnto Abraham And was not his truth certaine frō that time forwarde and besides al the faithful which came afterwards al the holy kings prophets and others are they not so many witnesses whō God shewed vnto vs Let vs therefore ioyne them too this holy assembly nowe For howe often soeuer the Gospell hath bene preached vnto vs according as the Apostle hath entreated thereof it is not onely too gather vs togither with al the faythful which are liuing at this daye but also into the fellowship and companie of all the holy spirites whom GOD hath taken out of this worlde We are therefore at this daye ioyned in fellowship with all the holy Patriarkes and Prophetes as often as GOD speaketh vnto vs But wee shall be so much the more without excuse bycause we know not howe too make our profite of all this seeing that GOD hath yet reuealed it more cleerely vnto vs and in a more familiar sorte in the persone of his onely begotten Sonne For hee is not onely named at this day the GOD of Abraham but also the father of our Lorde Iesus Christe In asmuch therefore as wee haue the full and perfecte reuelation of whatsoeuer is profitable vnto vs for our saluation in this liuely image in whome GOD is set foorth it is certayne that wee haue no colour that wee can alledge why wee shoulde not haue such a certaintie of faith that wee should neuer straye hither and thither and when the worlde chaungeth it selfe an hundred thousande tymes yet neuerthelesse that we should remayne stedfast in that wee haue receyued of God knowing that his trueth is vnchaungeable This therefore shortly is that whiche wee haue too beare awaye concerning this texte And further let vs likewise note that woorde of the Lorde Iesus Christ when he saith I goe too my God and to your God to my Father and to your Father See the Sonne of God who is the euerlasting God neuerthelesse to the end to gather vs vnto himself to keepe vs sure there in such sorte that we shuld neuer be seduced from that foundation which hee hath giuen vnto vs of his trueth he sayth that we haue one God togither with him inasmuch as hee is man and in that he is our brother that we haue the same God who is his God and the same father who is his father When we heare these things is there any farther cause for vs to doubt or to be shaken As there are many who will saye at this day O I knowe not what to holde there are so many sundrie opinions that I am confounded likewise I can beleeue nothing I know not what to followe But it can not be chosen but that such people are possessed of the Deuil when they tread vnder their feete the trueth of God which is as a most vndoubted light to guide vs and to shewe vs the way of saluation So then seeing God hath shewed him selfe since Abraham and Noah and appointed Moyses too bee the conductour of his Church and that he hath knit vs altogither when in the ende he sent his onely begotten Sonne in whose persone he hath gathered vs all to him self let vs learn to kepe our selues in that vnitie of faith which he hath giuen vs and let vs not doubt but that he wil alwaies auow vs for his childrē Now we haue to note that which God saith That he wil blesse Isaac and wil multiplie his seede For this serueth to shewe that the fauour which god beareth to those whom he hath called to himselfe is not vaine nor idle but that it bringeth forth his fruite and effect in time It is therefore very certaine that when God shal be mercifull vnto vs hee will giue vs so many good things as he knoweth to be good for vs it is true that this shall not be according to our desire but howsoeuer it be prosperitie shal always be coupled with the fauour loue of god Now we knowe that he hath all in his hand he is no nigard that he will not giue to his children whatsoeuer he knoweth to be meete for them Let vs learne therfore to wayte for al prosperitie free fauour of our God when it shall please him to testifie vnto vs that he loueth vs and that he is with vs as I haue said already and in the meane while notwithstāding although that we haue many aduersities which trouble molest vs and that they be hard bitter vnto vs yet let vs neuer giue ouer to hold vs fast vnto his promise And when we receiue any grace frō the hand of God let vs applie the same alwaies to strēgthen our faith to haue this vndoubted perswasiō that we shal trie that to be true which is spokē here I wil be with thee and I wil blesse thee And certaine it is that if we would cōsider wel the benefits of God that we daily receiue from him
Priestes whome God had chosen to blesse But they doe this in respect of their owne persons no otherwise then as figures but this was to shewe that it belonged to our Lord Iesus Christ to be a witnesse vnto vs of the blessing of God and to ratifie it towardes vs as also he shewed when he ascended into Heauen and that his handes were lifted vp hee blessed his disciples He sheweth therefore that the trueth and substance of these figures of the law was fulfilled in him Now he was so before the law was written for God would that Abraham should be the father of the church and for this cause he blessed Isaack as if the heritage had bin resigned too him which had byn promised to him Isaack now must doe the like for he receiued not the blessing for him selfe but to the end it should alwayes remaine in his house He must therfore be the minister of the grace of God as we yet see at this day that he communicateth his benefites spirituall giftes amongst vs by the hand of those whom he hath ordained to this purpose Men therfore cannot forgiue vs our sinnes and yet neuertheles our Lorde Iesus Christ vseth this figure of speking To whom so euer you shall forgiue their sinnes they shal be forgiuen Now yet for all that he hath reserued this to him self as he protesteth in Esay O Iacob it is I and none others that take away thine iniquities Now albeit God alone hath this power to forgiue sinnes and too purge vs frō our spots yet neuertheles he doth this by the hand of men We haue in Baptisme an infallible token that GOD will not lay our offences too our charge but that we are as righteous cleane before him and farther wee haue an earnest that he will renewe vs by his holy spirit to the end wee shoulde walke in all puritie Nowe this can not bee giuen vs of men but yet GOD maketh them heerein as instrumentes and all through his fauour Againe Is it in the power of any mortall creature too make vs partakers of the body and blood of our Lord Iesus Christe And yet neuerthelesse in the supper when the breade the wine are distributed it is certaine that this is not a vaine and emptie figure but that all is accomplyshed and that our Lord Iesus Christe sheweth him selfe faithfull in this For it is hee which giueth it it were too much to attribute it to those who are and can doe nothing to saye that they haue our Lord Iesus Christe to communicate to them which come vnto them to receiue a morsell of bread and a drop or twoo of wine And in deede this is wel shewed vnto vs when he sayth My flesh is bread from heauen And hee giueth it after two sortes one is that which he gaue when hee offred vp him selfe to his father for the clensing of sinnes The breade which I will giue vnto you saith hee is my flesh which I will giue for the life of the worlde Loe then two kindes of giuing for hee gaue his fleshe when he offred it vp for the satisfaction of all our faultes to the ende that God might bee appeased towardes vs and that we might bee released to become righteous Now the seconde giuing is that which he maketh dayly Nowe if it belong to Iesus Christ to giue himselfe vnto the faithfull who receiue him by faith it followeth then that this ought not too be attributed to men not as though they had this power but onely that Iesus Christ surceaseth not to apply this thereto And thus it hath beene in all times For God hath euermore reserued to himselfe the praise of mens saluation but this letteth not but that these may be instrumentes by whome hee worketh Loe then howe this maketh for Isaack to shewe that hee must pronounce the sentence of that blessing whereunto he was ordayned And in deede wee see this in the doctrine of the Gospell for what is the preaching of the Gospell It is the power of God to saluation to all beleeuers saith Saint Paule there he speaketh of that word which proceedeth from our mouth What the power of God Why it is nothing in it selfe It is true but it pleaseth God to display his power by the meanes of men and would that his worde should haue such effect and power in the working that it be as it were a key to open vnto vs the kingdom of heauen as also he hath compared it to the keyes of the kingdome of Heauen So then let vs marke well that Isaack speaketh not heere of any common blessing that is to say of prayer as when wee blesse one another and when wee pray that God will shew mercy to our neighbours that he wil giue them that which he knoweth to be fitte for them And thus much concerning blessings But Isaack knew that he was ordained the minister of God to dispence that treasure that was committed to his charge And this is worthy to be noted to the end that we hate not the doctrine that is preached vnto vs knowing what it importeth For there are many fantasticall men that refuse all inferiour meanes would without wings moūt vp aboue the clouds And is not God say they sufficient to teach vs Is it not he that giueth faith And is the holy Ghost in the hands of men what neede haue we too be preached vnto And to what ende is it to reade so much All this is superfluous For God can sufficiently enspire vs without hauing our eares so battred with the toung For he hath al that is needful for our benefite and saluation and he wil bring it to passe And must men then holde him as it were bound to them And must the power of his spirit be mashed mingled with those inferior meanes as though he were not at libertie Loe what these fantastical spirits say Now they consider not that God is not tyed and bound to men when he vseth their seruice for he doth it as it seemeth good vnto him It is true that faith ordinarily commeth by hearing as S. Paule saith so that we can not haue faith vnlesse it be by men And cannot God aswell doe it otherwise The question heere is not of the power of God but of his wil of that which hee hath ordained And therefore when we shall say And cannot God doe this and that he can doe it but seeing he will that it be otherwise we ought to rest there So then let vs learne to receiue this doctrine which is dayly taught vs with all reuerence knowing that when we shall haue this testimonie that our sinnes are forgiuen vs all is ratified in heauen as if God himselfe should speake For he will not haue vs to esteeme his trueth according to men who are brickle and lyers and amongst whome there is nothing but vanitie but he wil haue his truth estemed for it self sake for it owne nature And