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 English, by Iohn Fielde, for the comfort of all Christians.

❧ The first Sermon of Mr 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 difference 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 , Gen. 17.20.22 . 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 knowen in these thinges of the world , which slip away , 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 inheritance of the kingdom of heauen ? Think we then that we can 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 from 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 pardon 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 we 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 then dout but that God ( albeit our bodies be earth & ashes , rottennes & wormes meat , & as the common 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 second 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 that came from him . And withall of Isaack , what ? Isaack maried at xl . yeres old : & after that his wife was barren , & that not for one yeere , nor for two , but euen for xx . yeres space , he had no children . God had said vnto him : I wil multiply thy seed , at the starres of heauen , & as the sand of the sea . This was pronounced to his father Abraham : but this was of speciall fauour toward him . But he might haue beene before this time increced , as he hoped , notwithstanding he saw that his wife was barren , & it seemed as though godminded to mock him , & declare vnto him that thing which he hoped for , was nothing worth . When therefore he sawe that his brother Ismael , who had no roote in the church , who was a stranger from all hope of saluation : when he saw him ( I say ) to flourish in his seede , & it seemed that God had poured forth all his graces vpon him : & in the meane time , that he was left in his owne house all alone , and had none to succeede him : it is certaine that hee might be in great perplexitie , as if it had beene much better for him to haue beene like his brother Ismael .

This was to make him giue ouer al , & after to be without hope , and to haue contemned God : he had falne euen to the vttermost extremitie , if he had not bene holden in by a singular patience . Now then , wee haue heere to beholde as in a glasse , the condition of Gods Church , how it beginneth , & how God vpholdeth it , and multiplyeth it , that is to say , after so strange a fashion , that it seemeth at al assaies , that that same apparance which God shall haue giuen vs , is nothing ( as a man would say ) but to deceiue vs . For ( in stead that the children of this world haue a goodly shew , & a man shall find them to encrease to the eye ) the church shall bee hidden vnder the Earth : a man shall see the earth full replenished of vnbeleeuers , of contemners of God and prophane people : and where shall a man finde the faithfull ? They shall bee very thin sowen and a man shall not be able to perceiue them , they shall be despised , men shall treade them almoste vnder their feete , and men shall thinke that God hath no care of his Church , and that further hee taketh pleasure that the wicked , should make their triumphes , and should haue their braue & pompeous shewes .

Now then this is shewed vnto vs in the persons of Isaack & of Ismael , to the end that the strangenesse of it trouble vs not beyond measure , and that we should fight constantly against all doubtings which might arise in our imagination , as often as we do see a smal number of people which worship God , & that we see almost an infinite number of those which stubbernly set themselues against him , and which knowe not what it meaneth too beare his yoke . Nowe this doctrine is very necessary for vs at this day . For how doth God worke in our time ? For when he ment to reare vp againe his Gospell , at what end began he ? What people called he ? And yet now , if we cast our eye vpon the whole world , wee shall finde in the first place , that in Asia ( which is the greatest part thereof ) all is disordered and confused , and that there , ther is nothing but superstitions on the one side , and so vnruly barbarousnesse on the other , as pitie it is to beholde . Marke also the other parte of the world , to wit , Affrica , which is in the same order . And as concerning Europa ( which men call Christendom ) let a man beholde that which is in Italie , in Fraunce , and other places , and a man shall finde that the Deuill beareth there the sway , and that the vpholders of Antichrist , who are deadly enemyes of the Church , what profession soeuer they make , a man shall see them too hee as the Starres of Heauen , and as the sande of the sea : so as a man might say that there is nothing but for their vse . And in deed they are very skilfull to make their vaunt thereof : for they make a buckler of this to contemne God , and also to harden them selues in their rebellion . They mock and deride vs for this , that we are so fewe people , and that notwithstanding wee will bee holden for the Church . But for our part we are despised & reiected : and moreouer , wee are farre of from approching to this great people , which aduaunce them selues against vs : To bee shorte , a man would say , that wee are as three graines of Corne vnder a greate heape of Chaffe . And yet for all this it is so , that we haue this testimonie of God , that hee keepeth vs and auoweth vs to bee his housholde seruants . For it is no Church , vnlesse it be ioyned to our Lord Iesus Christ , who is the head therof . When this faileth ; all the rest goeth to wrack and to ruine , as Saint Paule sayth : Now wee are vnited to the sonne of God , through the faith of his Gospel , which is the certaine and vndeceiuable bond . And howe shall we iudge that we are the Church , seeing that we are nothing in comparison of the vnfaithful , who are puffed vp by reason of their greatnesse , and of all their other qualities , which they know wel inough how to set out with ful mouth ? But let not vs be astonished for al this , seeing that God hath giuen vs an allowaunce in the person of our father Isaack , that the Church was as a forsaken house , and that he had no stock , and that hee had not a great number of people , and yet for all that he ceased not to holde it as an hidden treasure : let vs content our selues heerewith . And now for that which followeth , the person of Ismael ought also to be wel marked : for hee came out from the house of Abraham , which at that time was the only Church in the whole worlde : he bare also circumcision , as if he had bene an inheritour of the kingdome of God : yea he was the first borne , and had the swindge in the house , yea , in so much that he mocked his brother , as wee haue seene all ready . Now it is euen so likewise at this day concerning the Papists : for they are not strangers from the church , but they are as bastard children . They will say also that they haue antiquitie on their side , and they went before vs : & we se how they trust in their succession which they haue from the Apostles ( as they say : ) that at al times there haue been Bishops & prelates in their church , & that herevpon a man might certainly conclud , that the title of the church belongeth to them . And yet for all this they are but bastards as Ismael was , forasmuch as they were not begoten by the gospel as we haue heard , which is the seede of freedome : but haue corrupted them selues . Behold , how we may account them for Ismalites . For albeit they be great peoples , & that we in the meane time remaine as poore vntimely fruits , yet let vs know that our Lord Iesus Christ hath giuen vs suche an example therof , that at this day we might not be ashamed . This then to be short , is that wee haue heere to remember . And heerevnto wee ought also to apply that which we read in the prophets . For it is not for once that this hapened , that the Church hath beene brought to a small number , yea & that it had nothing but horrible desolation in it : as in the time of the captiuitie of Babylon , what was it ? For therevpon it is said : Esay . 45.1 . by Esay . Reioyce O barren that diddest not beare : breake foorth into ioy and reioyce , thou that diddest not trauell with Childe : For the desolate hath moe Children then all the maryed wiues : Albeit thou hast beene as a widowe , God shall multiply thee , and thou shalt be a people , as it were by miracle , and aboue the iudgement and opinion of men , and when thou shalt haue stretched out thy Pauilions heere and there , all shall be filled and replenished .

When therefore wee heare that this is spoken to the Church , let vs knowe that if God at this day to humble vs or to punish our offences , doe diminish the number of them that call vpon him : we must not therefore quaile , but rather followe alwayes our vocation without any astonishment at all . And further let vs note that we see ( specially in the state of the church ) that which is spoken off in the 113. Psalme : Psal. 113.9 . That God filleth the houses of those that were barren before , with goodly Children and a great offspring . Let vs waite then till our Lord doth his worke , and then we shall haue occasion to glorifie him , knowing that it is not in vaine that he hath said : that Abrahams seed shal be multiplied : but that this must come after such a sort as is incomprehensible vnto vs , & that the beginnings are small , & as it were nothing . When then we shall haue this patience , it is certaine that God will woorke in such sort , as we shall haue alwayes whereby to be confirmed in his promises , seeing that the effecte shall shewe it selfe , yea and more then we could haue thought or wished for . Furthermore this we haue to mark heere in this place . But there is an other difficultie : too wit , that although Ismael bee so aduaunced , that he seeth so many successours as is woonderfull , ( for he liued an hundred , thirtie and vii . yeeres , and had twelue sonnes ) & might se a people alredy discended of his stock . Although for a time he were so lifted vp , yet within a while after he was as one taken away : For Moyses in deede rehearseth those children he had , but when he speaketh thereof in the holy history , they are reiected and haue no fellowship with that true stock of Abraham which was blessed : euen so let vs note that it is nothing to haue like authoritie , and to haue a greate showe , and goodly hue amonge men , & to be in reputation , namely so as men wonder at vs , yet all this is worth nothing in comparison of the durable state of the Church .

God setteth vp his house in such sorte , that it seemeth as a plaie of little Children : notwithstanding the foundations are perpetuall . And further he continueth his grace , in such sorte ; that a man may very well see , that it is hee which is the founder of his Church , which buildeth , finisheth , and vpholdeth it . This plainely appeareth : yet the vnbeleeuers haue their discourses and determinations : in such sorte , that they are as the grasse which groweth vpon the house toppes , like as it is said in the 129. Psalme : The corne shal be troden vnder feete , and men cast it into the earth , & it remaineth there in a lowe place , and in the meane while , behold the grasse which shall growe very high vpon the house toppes : but in asmuch as it is neerer to the Sunne it taketh no roote : so that it must needes wither , in such sorte that there commeth no fruite of it , as the Prophet there sheweth . Euen so then , when we see that the Lorde keepeth vs in this poore and lowe condition , and that not onely we are despised , but as it were vtterly reiected of all : let vs knowe , that it ought to suffice vs , that wee haue a roote in our God , to liue by his grace for euer : that we are maintained by him , and that we are as a tree planted by the riuers side , which alwayes shall be moystened with water to drawe out nourishment there from . Let vs content our selues heerewith . And so this comparison is not made without cause , when Moyses expresly saith that Ismael begate twelue sonnes , which were gathered into twelue peoples , & after that , hee stayes there , and so leaues them . Further he sayth : Beholde the generations of Isaack .

And why ? it is for that his wife was barren , vntil that he was come to the age of Lx. yeres . Behold a wonderful thing , yea but we shal find , that after God had ratified his promise , to wit , that hee should be multiplyed in such sorte , as hee had shewed vnto him , that he had not spoken in vaine . For what was it to see such a multitude of people in Egypt , as if grasse had growen in the midest of an hot burning Ouen ? For this was as a fornace , ( as the scripture speaketh ) which was the tyranny & bondage of Egypt . Behold the people as chaffe , and see the fire which is kindled in euery place all about , and yet for all this the people is not consumed , like as is shewed in the figure of the Bushe , Exod. 3.2.3.4 . Acts. 7.30 . which was as it were burning on a light fire , and yet the bush remained whole and was not consumed . We see likewise how the people multiplied , beeing vnder such oppression and anguish , that then was not only question of an hundred thousand , or of three or foure hundred thousande , but beholde six hundred thousand issuing out vnder such a captiuitie . And how was this possible ? Beholde a miracle to rauish vs in astonishment . Now then let vs know , that as God after this maner tryed the faith and patience of Isaack , so in the ende he founde a meane to accomplish his promise , yea beyond the reach of man . For this came to passe after a strange fashion , & which a man would not haue thought . Let vs also at this day apply this to our selues , and let vs practize that which is spoken in the 37. Psal. If we see the wicked & the contemners of God to be aduanced as the Cedars of Libanon , let vs wait : for there needs no more , but euen to turn our eyes , Psal. 37.10 . and loe , they are razed & cut off , and one shall not see so much as the place where they were . And why so ? Because they were not planted in God . Wee heare that which our Lord Iesus Christ saith , Matth. 15. Matt. 15.1 . Euery plant which my heauenly father hath not planted shall be rooted vp .

So let vs not enuie the Children of this world , when wee shall see them in high estate , when wee shall see them aduaunced to nobilitie and to dignitie , and in all other things : let vs waite patiently and learne our condition peaceablie : and if the world doe mock vs , make no accounte of vs , and disdaine vs , let it suffice vs notwithstanding to bee esteemed before God and his Angels . And in the meane time let vs waite , till God accomplish that he hath spoken in another place , The righteous shall flourish like a Palme tree , Psal. 29.12.13 . and shall growe like a Cedar in Lebanon : yea , after another fashion : for he saith , he shal be multiplyed in the courts of the house of the Lord . When it is said , that they shall be planted in the house of God , that is to say , they shal be blessed of him : For , beholde also wherein our continuall felicitie consisteth , so as from age to age , we may alwayes stande fast , as it is saide in the 112. Psal. That inasmuch as God abideth for euer one , & changeth not as doth the world which waxeth olde and groweth in corruption : but that God is alwayes like himself : The Prophet therupon concludeth , that the faithfull shall haue their abiding : and that albeit at the first blushe a man see not that the grace of God is shewed vpon them , yet in the end , it shall be knowen .

This therfore hetherto is that we haue to learne of this place , and of this difference which Moyses putteth heere betwene the stock of Ismael , & that of Isaack . Beholde these beginnings of the church which are as a thing of nothing , but the finishing thereof is wonderful . Now the beginnings of the children of this world are mightie and noble , and such as astonish all men : but all comes to nothing . And why so ? Because they haue no continuing in the promise of God . This is the fountaine of life : and beholde how wee may continue to the ende : this also is the meane to make vs to be aduaunced aboue the world . For when the question is , of our reioycing in God , and of contenting our selues with his fatherly goodnes , that hee hath shewed vnto vs , Let vs not be as fooles to busie our selues about that which we now see with the eye : For these present thinges of the worlde passe awaye and vanish : but let vs beholde that which is inuisible , as the true nature of Faith is , Heb. 11. as the Apostle saith . Now Moyses addeth , That Ismael dwelt ouer against his brethern , or in their presence .

It is true that one hath translated this to dwell , and the woorde importeth to fall : but it signifieth to reste , to dwell , and to haue a house . This then is the true and natural meaning , that Ismael was not farre off ( as already we haue seene ) from the children of Keturah , but that hee remayned a neere neighbour of the lande of Canaan , which was promised to Isaack : notwithstanding this is true also , that he possessed not that land there , for it was meete that he should be barred from thence . And who is it that had driuen him thence ? For after the death of Abraham , it is certain , that he might haue taried there if he wold . Isaack had nothing but the Sepulchre which his father had gotten : he was not lead thence to haue any greate and large possessions : hee had nothing , vnlesse it were altogether borrowed and by the leaue of the inhabitantes .

Ismael therefore might well haue made his abode and neste there , if hee had listed . But hee went from thence : was this to obay GOD ? No , For he was ful of pride & rebellion . So he would rather haue blasphemed God , when he had thought I am heere put apart , as though I were not of my fathers house . Therfore I must stay my self in the countrie where I was borne . But God doth leade him thither without his knowledge , wherefore he goeth thither , yea by a secret inspiration . See how God worketh towards the vnbeleeuers : he turneth them , he windeth them from one side to an other .

We do not see apparantly that it is so : but we muste by faith consider therein a prouidence of GOD , and if we were very attentiue therein , it is certaine that wee should haue proofe of that which is heere written and that dayly . For how is it that we are not destroied of these mad beasts , which compasse vs on euery side ? We see what their crueltie is , and howe insatiable they are in their couetousnesse : Whervpon then stayeth it , that we are not all swallowed vp : but that God turneth away their furie , and that hee knoweth how to direct them as seemeth good vnto him ? he wil make them sometimes to push one another : further he keepeth them there as Lyons that are enchained and holden within Iron barres . See then howe God also at this day driueth and chaseth the vnbeleeuers , where hee will without violence at least , so as they perceiue it not , euen as he did that at time with Ismael . For we haue already declared , that he desired nothing more th ento ouerthrowe and abolish the promise of God , which was made vnto Isaack , & yet for all that he goeth not about it . And why so ? Because it was not permitted vnto him from aboue , and because God doth place him there in a dwelling out of the way , saying , Thou shalt dwell neere thy brethren : but howsoeuer it be , thou shalt not hinder , but that they shall inioy the region which I haue assigned vnto them for an inheritaunce . But hee speaketh specially of Brethren , & yet for al that he had none but Isaack : this is to shewe that God had no regarde to one or to two , when he so shut vp Ismael : but as if the people had already inhabited the land of Canaan : the people I say , which was not yet borne , yea , which was not borne a long time after .

This is the summe of that we haue further to note heere . Now heerevpon we may be confirmed and strengthened , as often as we see the wicked and contemners of God ( who are so deadly enemyes to vs ) to cast out their froth , in that we knowe that our Lorde can stay and holde them in well enough , and that hee will turne them some other way , and when it shall seeme that they are to cast and banish vs out of the worlde that our Lord will holde them as Captiues , albeit they knowe not how . To be shorte , this that is heere set out of Ismael , we shall haue tryall off , so that we be patient , & call vpon God , and nothing dout , but that he hath meanes of his owne in him selfe to saue vs , the which we at the first perceiue not . But now let vs come to that which Moyses reciteth concerning Isaack . It is true that thereof he had already spoken some thing , but it is requisite that it be deducted more at large . He hath said , That Isaack was fortie yeeres olde , when he tooke Rebecca to wife , & further that she was barren . Now it is like that Ismael was maried sooner . For we haue already seene that Hagar his mother had giuen him wife , without mention of his age , and a man may wel gather that he was then very younge . Isaack commeth to the age of xl . yeeres and might al ready be infeebled before he entred into mariage . See then how he was kept backe . Now let vs note that all this while passed not , but he often entered into reckoning , to inquire of this promise , which was made vnto him , that his seede should be multiply-as the starres of Heauen and the sand of the sea , and all this while he founde no wife , for he durst not take one in the countrie . And it is like that God shewed him that he would keepe her barren euen til the end . But yet when he was maried , it seemeth that then at the least God would blesse him , & increase and augment him in his stock . But his wife is barren , yea by the space of xx . yeeres . If any such teptation should come vnto any of vs , it is certaine that the best of vs shoulde hardely resist it one day : wee lightly passe ouer that which is heere recited by Moyses . And why so ? It is because we be not exercised with many conflicts , yea and because we shunne them , and also by reason of infirmitie and rudenesse . Neuerthelesse we ought to make our profite of such examples , when wee come to any entry or tryall of our faith , wee are altogether vndoone . And why ? Because in time and place we are not so fenced as were necessary . Now it is said here , that for the space of xx . yeeres it seemed that Isaack was accursed of God , & that he was in a maner a deade stock , and that hee had no hope of hauing any children during the space of xx . yeeres . For heere is not question of hauing children onely . As when men & women do marry , they will be glad to haue children : And this is also a token of Gods fauour , but heere was a speciall reason in Isaack . For he wayted not onely for the people that should descend of him , but he waited for the saluation of the world . See then Iesus Christ , which is after a sort in his raines , as the Apostle saith ▪ for he vseth the same maner of speech there . Isaack saw that he was barren , & yet he had no other hope to be saued , he is as it were a cursed creature , & as it were at the pittes brink , except he haue issue : & all this while , that God which had made promise therof in the person of his father , seemeth to mock him & leaueth him there , where he must needs languish : and that as often as he behelde his wife he might thus think with himself , Loe a glasse , wherein I see that God hath reiected vs , and that he maketh no account of vs , & that hee hath turned his back towards vs , that his promise is frustrate , that it hath no force or efficacie towards vs .

See ( I say ) howe Isaack had dayly to beare with suche assaultes : and wee ought well too waye all these thinges ( as I haue already sayde : ) but forasamuch as we doe not regard to what ende the holy Ghost speaketh vnto vs of Isaack , and because we knowe not howe to apply that to our instruction which is here spoken of him : see why it ought to make vs lose no courage at all : but when there is but one Blast of wind , by and by we are beaten downe . And why so ? for we ought to haue thought thus on this sort . Goe to , how is it that Isaack hath so firme constancie , & that for the space of xx yeres ? he quailed not , albeit , it seemed to him that GOD had mocked him : this was because that he was patient , & because he knew , it behoued him not to set God the time wherin he had to performe his promise : but that he must submit himselfe to him & doe him this honor to know that his workes are incomprehensible , and that hee knoweth the fitte times and seasons , to performe that he hath pronounced : to bee shorte , that it is not our parte too set him a lawe : but that it is meete that we keepe scilence , and that wee murmure not , if thinges fall not out according to our appetite and desire : but that wee muste wayte till hee accomplishe his owne woorkes , yea , although wee see all thinges contrarye : Neuerthelesse , it behooueth that our fayth preuayle agaynst all the worlde , euen as Saynt Iohn sayeth in his Canonicall Epistle . Nowe in as muche as all this is nothing , and it vanisheth from before our eyes : and when we reade this hystory , it is so coldely done , that wee receaue no fruite by it . See , also why GOD punisheth vs for our ingratitude : because wee are so delicate , that assoone as there commeth , not a storme or some greate Whirlewinde , but a little puffe , beholde wee are foorthwith shaken , and in the ende doe fall away .

So muche the rather then it behooueth that wee marke well that which is heere spoken : too witte , that Isaack continued to truste in GOD , although that by the space of twentie yeeres , it seemed that he could haue no issue . Nowe that he perseuered , it appeareth by that which Moyses sayth .

For Isaack prayed vnto the Lorde for his wife , and was hearde , so as his wife conceiued .

When it is sayd , that hee prayed to the Lorde , wee muste not thinke that hee onely wayted til that time was accomplyshed : but seeing that his wife was barren , he had his recourse to GOD , which was the onely remedy . What ? seemeth it then that hee loste his time , and that hee caste his Prayers in the Ayre , and that they neuer came too Gods eares ? For a man woulde say so . For if hee had beene hearde , would not God then haue declared by experience , that which hee had promised him ? But he saw nothing of all that . Then when Isaack had prayed one yeere , & twaine : it is all one , as if hee had spoken to a Rock or to a wall : God making wise as though hee were deafe : that is to say , hee shewed not him selfe in any sorte to haue a fauourable care to receiue Isaacks requestes : and this continued . But when this commeth vnto the ende of tenne or twelue yeeres , what would a man say , but that it were better to giue ouer ? For this is a maruelous harde and great temptation , that God should doe nothing of that that hee had promised at the end of fifteene yeeres , But although hee had put off to doe it euen to the twentith yeere , yet neuerthelesse Isaack ceased not to pray , but alwayes continued , and his prayer was a sure seale of his Faith. For he prayed not after the maner of the vnbeleeuers , which euer waite to rage against God : but hee followed the rule that is giuen vs by Saint Paaule ( although it was not yet written ) . And that was to ioyne thankesgiuing with our prayers , referring our selues wholly vnto God , & quietly wayting for such an issue from him as coulde not yet bee seene . Like as then when Isaack continued stil so to cast all his heauinesse into the bosom of God , and all the care that oppressed him , and all the sorrowes , griefes and anguishes , wherein hee was enclosed : when hee reposed all this in the bosom of God , this was a sure tryall of his faith .

This then is that we haue to learne by his example : to wit , that we think not that God hath bound himself vnto vs to do al that he hath spoken at the first dash : but after that hee hath once spoken , hee will not giue any signe to accomplish his worke and we will think that all that hee had promised was nothing else ( as men say , ) but woordes and winde . It behoueth then that we be holden in , with such patience : ( as also the Apostle exhorteth vs heretoo , Heb. 10.37 . in the tenth Chapter too the Hebrues ) that from day to day , from yeere to yeere , and all our life long , and as if nothing were , that we holde our selues there in quiet and holde our peace before God , to the end weskirmish not , nor make any broyle , nor pleade against him , nor somon him , according as our fickle appetites wold moue vs . And heerevpon wee haue to put that in practise which the Apostle alleadgeth out of the Prophet Habacuc : That if hee forslowe his promise , we should waite , and it shall not linger . Hee there setteth downe two things : hee saith in deede that the promise of God shall not be foreslowed : that is to say , that it shall haue a certaine & vndouted execution , and in it , season : But concerning vs and our sense or feeling , he sayeth , it shall linger : so that we haue neede patiently to wait . Beholde then howe our faith must be tried . For if we hope that God will shewe himselfe faithfull towardes vs , and that we remaine firme and constant , it behoued that we be often againe and againe exercised in prayers and supplications : for faith must not be idle , to be short , if we haue to liue here beneath , as poore miserable wretches , & that some must bee afflicted with diseases , and others with pouertie , that euery one hath to endure many afflictions & miseries : that neuerthelesse we goe forwarde , and that we know , when God promiseth vs to be our father , it is not that he meaneth to shew it alwaies apparantly to the eye . He wil giue vs in deed some tast of his goodnes , asmuch as shal be necessarie , yea we shal haue therin to satisfy our selues , so that our faith be alwaies ioyned therunto : in such sorte that we shall feele , that that which he hath pronounced is not to deceiue vs . Psal. 81.11 . Open thy mouth & I wil fil it . But howsoeuer it be , it behoueth that we waite alwaies by faith , for that which yet appereth not , & which is as it were far from vs , and seemeth to bee impossible . Again , when we shal be thus grounded and stayed vpon the truth of God , & that we shall suffer our selues to be afflicted by many miseryes , that yet , we haue that care and zeale to pray & cal vpon God both morning & euening , & haue our recourse vnto him : for this is our only confort . This therefore is not a thing lightly to be passed ouer , when Moyses rehearseth , that Isaack prayed vnto god for the barennes of his wife , & that God hard him . For on the one side we see the perseueraunce which Isaack had in staying himself vpon God , & making request vnto him : on the other side we see that God was not deaf to his requests : but this was not , for that he shewed himselfe at the first dashe . For a man wold haue said , that Isaack was abused to run so vnto God morning and euening , & that it had bene better that he had giuen ouer all : but at the end of xx . yeeres , God came suddainly , to the end he might shew that men are too hasty & hedlong in their desires : & heere see , what is the cause that often times his name is blasphemed , & men will accuse him for that he worketh not according to our fantasie : this ( say I ) proceedeth of impatiencie . Now we haue also to note , that Isaack knew that it was a great benefite of God , to giue him issue . For when God had pronounced , Gen. 1.28 . Encrease and multiply , according as we haue seen , it is to shew that neither men nor beasts could bring forth and increase , but by his power , that we shuld not think that it came by aduenture . If therfore Bulls , horses , and Asses cannot ingender , vnles God shed out his blessing & secret power , what shall be of men ? For we are far more noble creatures , inasmuch as god hath formed vs according to his owne image . So that when we see that both men and beasts are increased by generation , we must therby call to memorie that this is from the worde of God , which hath issued out of his mouth , Encrease and multiply , which yet euen at this day sheweth it selfe , but we must go farther : to wit , that God keepeth this blessing & liberalitie to himselfe , to the end to distribute it as he seeth good . For we se that al engender not alike : Some haue no Children , others one or twoo , and others againe haue them by dozens . So then when wee see suche an inequalitie , it behooueth is too acknowledge that it is a speciall benefite of God to haue children : as also it is expressely sayde in the Psalme , that the fruite of the wombe ( for so the Scripture speaketh ) is a rewarde of God . Psal. 127.3 . And so we must in this behalfe , haue recourse vnto him . And therfore those that desire so greatly to haue children , they must follow alwaies the example of Isaack . For they wil say in deede , ô I woulde haue Children : but of thinking vpon God , there is neither mention , nor newes . And forasmuch as God is defrauded of his honor , loe , why he withdraweth his hand : or rather if he giue an ofspring , forasmuche as they are a prophane people , hee will giue them children which shall scratch out their eyes . For their children are as young serpents , or thornes , for to pricke and pierce them euen to the hart . Behold therefore what is the cause that many haue no ofspring to succcede them : or if they haue , it is for their farther euil : forasmuch as they haue not addressed themselues to God , to obtaine all of his blessing . Let vs therfore mark wel , that that which is heere shewed as concerning our father Isaack , is that he seeing his wife barren , prepared himself to God knowing very well , that it was of him that he ought to demaunde issue . And in deede , what will men alledge heere against this blessing ? If we marke that which is written in Iob , that when a childe commeth into the worlde , Iob. 14. it is as a liuely image of the incomprehensible power of God , which cannot be sufficiently esteemed . For wherof is it that an infant is ingendered , and after it is conceiued , howe commeth it in 〈◊〉 the wombe of the mother ? And further , howe is it , that hee commeth foorth ? If a man marke all these things , who will be so brutish , to say that men engender them by their owne strength and industrie ? Let vs then holde fast this lesson : which is that they that are married and desire offspring , that they aske it of God : & that for two reasons . The first , because God hath reserued this in his owne hand , as wee haue euen now alledged out of the Psalme . The second is , that it is not inough that their houses be ful of children , vnlesse that God alwayes gouerne them . For it were much better that they had no ofspring at all , then to haue a peruerse seede , accursed and ful of mischiefe . So then let fathers learne ( in this behalfe ) to followe the example of Isaack . But let vs also diligently note , that Isaack prayed not for an ofspring , only after the natural appetite of men : But he looked vp higher : that is to say , because that it behoued that of him should proceede the saluation of the worlde in the person of our Lord Iesus Christe , the which shall bee deducted more at large heereafter .

But now let vs fall downe before the holy maiestie of our good God , in acknowledging our faultes , and praying him that he will make vs too feele them more and more , and that it may be to humble vs , and to bring vs to true repentaunce : and that we may bee in such sorte touched with feare , that we may desire nothing but to bee stripped of all our earthly affections and lustes to the ende wee may bee cloathed with his righteousnesse , vntill that hee shall haue drawen vs to a ful and perfect perfection . And that he wil not only doe this good vnto vs , &c.

❧ The second Sermon , Genesis 25. Chapter .

So that Rebecca his wife conceaued .

21 And when the Children stroue within her , shee sayde , If it be so , to what end is it ? & she went to aske counsell of the Lord.

22 To whome the Lord said : There are twoo peoples in thy wombe , and two nations brought foorth out of thy wombe shal be deuided , of whome one shall be mightier then the other , and the elder shall serue the younger .

WE sawe yesterday how God proued the faith of Isaack , before he gaue him any offspring , to wit , for the space of xx . yeeres . Now to the end we should knowe that he prayed not to God in vain , seeing that God heard his request , the which tended to this , that God might send the sauiour of the world by meane of the seede that he had promised him . Now loe , whereein it was that Isaack might reioyce , and not after the common manner . For his wife had beene barren a long time , & he saw that she had conceiued , & that God had declared that he had not forgotten his promise , & after he knew that this was graunted him , forasmuch as he had his recourse to God . But se a newe temptation , and which is more hard and more greeuous to bee borne , then if his wife had remained barren . For she conceiued two children , the which strugled & stroue togither in her belly . Now this was a very hydeous thing , and as it were against nature . And see wherefore also she saide , that it had beene better that she had beene deade , & this was not of any impatience that she spake thus , as if shee had felte horrible torments & sorrowes that had constrained her vnto it : but she looked vp higher . For shee bare in her wombe all the hope that might be had of the saluation of the world . Now in the meane time she seeth such a combate , that it seemeth that GOD ouerthroweth all , and that hee woulde shew therein a signe of his wrath . To be short , the thing is detestable of it selfe , that there should bee such a strife and battel in the wombe of a woman : & this came not naturally , but God would now doe ( as we haue seene ) to Isaack and to her , that all they that should come of their seede after the flesh , should not therfore be reputed of the number of the faithful : but rather that there should be mortal warre amongst them . Now therfore when she saw ( in steade of hauing the saluation of the world in her womb ) such a signe of God his wrath , and as it were a diuelish fight of deadly enemyes of the Church , she could not knowe the whole : but shee perceiued , that if she had conceiued to haue such a combate , that this was , as if GOD had beene against her , and come with a mayne armie , to say : Thou art vnto me as a detestable creature , and I haue cast thee off and refused thee . In what case then is she , when she imagineth all these thinges ? And so we ought not to thinke it straunge , if in such anguishe , she woulde rather haue chosen too die , than to see so monstrous a thing , which was altogither contrary to the order of nature . Notwithstanding it is saide , that in this so great heauines , she left not off , to haue recourse vnto God . And in very deede shee obtayned an answere to comfort her : not but that there was also some griefe mingled therewith , but yet God did moderate this passion , that was so grieuous vnto her , and said , that she had two peoples in her wombe : as if he shoulde haue saide , that this was not onelie for the two childrens sakes , which shee bare , but that this had a farther respect : that is to say , that they should be deuided the one from the other . And howsoeuer both two were the sonnes of Abraham , and that it had beene saide vnto Abraham , that in his seede all the nations of the earth should be blessed , yet it must needes be that from Isaack such must descend , as God shuld cut of from his Church , who should be reiected , and so consequently should be the enemyes of the Church of God . Now it is very true that this might haue wounded both Isaack and Rebecca with a deadly sorow : but yet in the meane time they see that the goodnesse of God was no whit quenched & that God shewed himselfe faithful in that he had once pronounced . For he had sayd .

The elder shall serue the younger .

Wherein Rebecca knew , that of her , howsoeuer it shoulde be , should come that blessed seede , which had bin promised . See in briefe the whole that is here rehearsed . But all would be darke , if it were not declared particularly . Let vs note here then , that they that are called into the Churche , doe not alwayes remaine there , as we haue seene a notable example in Ismael : who was the eldest sonne of Abraham , notwithstanding he was banished from the familie , and it was saide , that hee shoulde not bee heire . And this was not of the riches of the worlde , nor of those possessions , which Abraham had . For he was riche in cattel , in golde and siluer : but he had not one foote of lande . This heritage therfore , to what had it respect ? Euen to the spirituall promise : that is too say , that God had chosen the seede of Abraham , which was as much to say , as this shal be a people that shall be dedicated to my seruice : and those that shall come of them , wil I receiue and accept for my children , to the ende I may gather them into euerlasting life . Marke then howe Ismael with his birthright is cast from the hope of life : and it remaineth onely to Isaack . And euen so is it herein , concerning Esau and Iacob : For both these were descended of Abraham , yea they were twinnes , their mother bare them in one belly : yet that one is receiued , and the other reiected : one is chosen , and the other refused .

So then we see that they , who for a time haue place in the church , & beare the title of the faithful & of the children of God , may wel be so accounted before men , but they are not written in the boke of life : God knoweth them not , nor auoucheth them for his . Hereby we are admonished , not proudly to vaunt our selues , nor to be drunken with sottish presumption , when God shall shew vs this fauour , to bring vs into his church : but let vs walke in puritie , & labor to make sure our election , & to haue the testimonie thereof in our heartes , by the holy Ghost , & not to trust only to the outwarde title & apparaunce , which wee may pretende before the world : see what we haue heere too marke . And moreouer wee are taught a farre greater thinge : and that is in the first place : that albeit God had established his couenaunt with Abraham , yet notwithstanding he would declare that this was not all , to haue made offer of his grace : but that it behoued that hee chuse according to his libertie , such as he thought good , & that the rest should remaine in their cursed state . And therfore S. Paule alledgeth this place to apply it to the secret election of God , through which before the foundation of the world , he chose those as seemed good vnto him . Now this is a very high and profound matter , but when it shal be farther declared , euery one may make his profite of it , so that we be attentiue vnto it . And for the remnaunt , let vs receiue that , which the holy scripture sheweth vnto vs , with sobrietie , & let vs not desire to be wiser , them is lawful for vs : but let vs rest in that which God shal speak vnto vs , & moreouer let vs be humble , not to reply against him , nor to bring forth our fantasies before him , as though we would pleade against God : but acknowledging that his iudgements are bottomles : let vs not search farther therein , then is permitted vnto vs . Now it behoueth that wee handle these things in such sort , that that which at the first shew semeth to be dark , be made more easie to vs . We haue alredy sene that God hath chosen Abrahams sede . Now if a man wold aske , whye or by whom he was brought so to do : he shall not finde that Abraham was any worthier then others : as we haue alredy largely inough handled this matter . Lo then a priuiledge which was giuen to a certain familie , not flowing from any merite , neither for that God found any thing in their persons , wherfore they ought to be preferred : for they were no better nor more excellent then others , but it pleased him so . Nowe , it is very true that this will be harde for vs to digest , if wee bring in our owne iudgement as there are a great sort of fantastical heades which cannot abide this doctrine : For it seemeth good to them to reply against God : But what profite they thereby in the end ? We haue alleadged that herein we must bring with vs an humilitie , for to reuerence that which is hidden from vs . And indeed S. Paule hath well shewed vs this by his example . For instead of disputing the matter he cryeth out ▪ ô how wonderfull are the iudgements of God : Beholde S. Paule who was altogether amased , hee found himselfe astonished , he that had beene rapte vp aboue the heauens , he that had seene the secrets of God which was not lawful for man to vtter . Saint Paule then , who was ( as a man would say ) a companion of Angelles , was founde in this case to meruell , and to be altogether confounded : and what shall become of these Scullions , who haue scarcely licked with the tippe of their tongue one word of the law and Gospel , and yet neuerthelesse would go beyond S. Paule ? And yet men shal find this pride in very many . But for our parte let vs returne to that which is heere shewed vs . O man who art thou . When therefore we will make comparison betwixt God and vs : who is God ? within what compasse shall we inclose him ? Shall it bee within the compasse of our braine ? And wee haue scarcely half an ounce of wit , and in meane season God , who closeth his fiste , to holde the whole world as a grain of dust ( as Esay the prophet saith ) and is not comprehended neither in heauen nor in earth , who hath an infinite power , an infinite iustice and wisdome , and who hath incomprehensible counsayles : and yet for al that we must come to make him subiect to our foolish fantasie . And whereto will this grow ? Moreouer who are we ? Men , ( saith S. Paul. ) By which word he meaneth , that we are nothing at all : as if he should say , must it be that thou presume so much , as to dare to enquire of the bottomlesse secretes of God , seeing thou art nothing but clay & doung ? And againe , what is thy vnderstanding ? Thou art full of sinne and iniquitie , thou art a poore blinde one : and yet thou wilt that God shal make an account to thee : and wilt thou conclude , that if thou finde not that which he doeth good and reasonable , that thou mayest accuse him , and must he needes holde vp his hande at thy barre ? Nowe let vs marke this admonition in the first place , and let vs knowe that our Lorde Iesus Christ teacheth vs , that we cannot doe amisse to hearken and open our eares , to enquire and search after that , that it hath pleased him we shoulde knowe : but let vs take heede that we goe not beyonde it : For there is no rage so great and outragious , as when wee wil knowe more then God doeth shewe vs . And moreouer we shall haue spunne a faire threed if wee apply all our sences and all our studyes thereto : whether is it that wee shall come ▪ This shall be alwayes to inwrappe vs so muche the more in a Labyrinth , and maze vnlesse , wee haue the direction of God too shewe vs the way .

Let vs therfore keepe this meane : that is to say , to hearken to that which God doeth propounde vnto vs : and as soone as hee shall once shutte his mouth , let vs haue all our vnderstandings locked vp & captiue , and let vs not enterprise to knowe more , then that he shal haue pronounced vnto vs . Nowe therefore see howe the stocke of Abraham was chosen before al the rest of the worlde , forasmuch as God so would : but this was not yet enough : For it behoueth that his free election be yet better confirmed vnto vs . And this is it that is here shewed vnto vs , in the person of two brethren . For beholde Rebecca which bare Iacob & Esau : was the one better than the other ? S. Paule expounding this place saith . And they were not yet beene . Rom. 9 . 1● . How then could they haue obtayned fauour and grace before God for their merites ? for Iacob had done neither good not euill no more then Esau . Why then doth God make him the greater ? It behoueth not that we enter into any deeper disputation of this matter , vnlesse it bee to adore with astonishment the secret councell of God , through which , those which seemed good to him are elected , and the other reiected . See then how God woulde yet giue greater glory & beautie to his mercie , when he had chosen Iacob before Esau . For in deede he might haue wel placed Iacob the formoste , when the Infants should coome forth from their mothers wombe . Men may well vnderstand , that this was not by any aduenture : as it is said in the Psalme : Thou hast drawen mee out from my mothers wombe : And God manifesteth a singular power , when children come into the world . And why then did not hee permit & ordaine that Iacob should haue the priuiledge of birthright ? For this was meete since he ment to banish Esau out of the church , and would haue Iacob to remaine there , & to succeede in the place of his father Isaack and Abraham . And why doth God then pull him back , & make him inferiour to his brother , as touching the law of nature , and afterwards setteth him aboue him ? In this we see that God would shut out all glory of man , that he would that al height should be thrown down , and that men should bring nothing of their owne : to the ende to say : I haue attained such or such a good thing . I haue gotten it by mine owne industrie . We see then that which I haue already touched : that is to saye , that wee haue heere a glasse , wherein we may beholde , that all they that are of the church , are not aduanced therto by their own vertue , and that they haue not obtained this fauor by their merites : but that God hath chosen them before they were borne : See then briefly what we haue to holde out of this place . But now a man might heere moue some dout : For Moyses saith expressely that this was extended to two peoples , and that it was not only in respect of Iacob and Esau , that this strugling combate was mooued , as touching their persons : but that it was in respect of their successors , & eche others posteritie . Now it is so , that many which descended of Iacob were neuerthelesse reiected . For he stayeth vpon that that is spoken heere : to wit , that the stock & offspring of Iacob was chosen and that of Esau reiected : and yet notwithstanding a man may see , that the most part of those that descended of Iacob , were disalowed of god , & that he pronounceth them bastard children , the children of an harlot , & such as were sprong of fornication , & that they belonged nothing at al vnto him , & that it was a vain thing for them , to glory or boast of his name . Now how can these agre togither ? Let vs mark that god setteth such a spectacle before the eyes of Iacob & Rebecca , to shew them what the condition & state of the church should be : For God in few wordes testifieth vnto them , that his church should com of Iacob : and not that all they which he should beget concerning the fleshe must be of the church : but it was inough that he remained there , & that God kept him : & that Esau was driuen out in time , as afterwards we shall see . This shal be better vnderstoode by that exposition which Saint Paule giueth : he taketh this sentence thus : Rom. 9.6 . All they which are of Iacob after the flesh , are not for all that , true Israelites : that is to say , they are not of the people of God . For he had two names , as wee shall see hereaftet , to wit , Iacob & Israel . And that it is so , before the children were borne , loe God , which seuereth the one from the other , and sheweth that this is not one body , and that they were not vnited togither : but that one was reserued , & the other reiected . S. Paule therefore wel vnderstoode , that they which should be borne of Iacob , were not all elected of God : for hee sendeth vs to the beginning , and saith that the one was separated from the other by the secret counsaile of God , & that we cannot comprehend & set foorth the reason thereof : forasmuche ( as I haue already saide ) that hee keepeth his libertie , in such sorte that it wel suffiseth that the Church be engendred of his stocke , albeit that all doe not appertaine vnto it . We haue before declared that there was a double grace or fauour in this stock of Abraham : one was , that God had in generall declared , that hee would be their father . Circumcision also was common to them all . Now circumcision was not in vaine : but it bare witnesse of the remission of sinnes and of the righteousnes that all the faithfull must obtain through our Lord Iesus Christ . Lo then Ismael who was circumcised : asmuch as was on gods behalf , he receiued the sacrament that might assure him that God accounted him of the number of his children , that he was a member of Iesus Christe , that the cursse which he had drawen from Adam , was abolished : yea but this stoode him in no steed at all . Asmuch may be said of Esau , & of all their like : but howsoeuer it was , we must not despise the benefite that he shewed towardes all the stocke of Abraham . As at this day when wee speake of the inestimable blessing that God hath bestowed vpon vs , when his Gospel was preached : this same shall be spoken vnto all indifferently . Men will say that God hath vsed a very singular mercie towards vs , in asmuch as he hath lightened vs by his word , that we should know the way of saluation . In the meane time , we see others that wander in darckenesse and confusion , as if God had forgotten and altogither cast them off . Beholde the Papists , albeit they bee ful of pride and rebellion , yet they are tossed too & fro of Sathan : so as they know neither way nor path : & in meane time god calleth vs to him dayly , & there is mention of his couenant , to the end that we shuld know that he is alwaies merciful vnto vs , and that we may call vpon him in a true certaintie , not douting , but that he wil be our father . Beholde then a benefite , which wee ought not to esteeme lightly off : and yet there are a greate many , too whome this serueth not , but to condemnation : For there is somuch the more vnthankfulnesse , if they be rebelles against God , and disdain to accept the fatherly fauour that hee offered vnto them . So then , beholde such a fauour already bestowed vppon vs , as that was vppon the stocke of Abraham : but yet there was also a seconde grace , the which must yet be restrained to these bounds : to witt , that God hath chosen of this stock , those that hath seemed good vnto him , as he receiued Isaack to him selfe , and Ismael had no place in his house : he might well be accounted for a time a member of his house : but in the end he was cut off . Asmuch may be said of the children of Keturah : and beholde although Esau were the first borne , yet God shut him out . See therefore a second fauour which was in Abrahams 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 : Exod. 33.19 . & 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 . When 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 when 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 when the people already multiplied , & after that God had brought them 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 bounds 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 from 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 then 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 Abraham 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 spoken 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 , them hath S. Paul spoken as an ignorant & vnaduised man : For he taketh this reason , 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 vengeance 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 than , 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 , Ephe. 1.4 . 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 men 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 younger , & 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 runner : Rom. 9.16 . 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 : Phil. 2.13 . 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 , Mala. 1.2 . 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 them 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 from 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 , from whence proceeded it ? It is certaine that Iacob could not be accepted of him ( as we haue said ) being considered 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 then 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 notwithstanding 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 accounted 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 tendeth , 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 is the author of our saluation , and that we can bring nothing to serue in that matter , and that yet wee must alwayes be kept vnder his garde , and that hee must perfect & accomplish that which he hath begunne , let not this bee to the ende , to let loose the brydle to our vices : but rather to keepe vs in his feare .

And in very deede when S. Paule saith , that these are the hidden letters , & that it is an incomprehensible secret , to knowe who be the children of God , hee addeth : Whosoeuer calleth vppon the name of God , let him departe from all iniquitie . Let vs marke then , that GOD woulde giue vs no occasion to doe euill , when hee chose vs without any regarde to our merites , and that hee also maintaineth vs by his meere goodnesse : but this is to the end that we should honour him , and we should walke in so much the greater carefulnesse . And therefore let vs returne to that we haue touched : to wit , that he hath chosen vs , to the ende that wee shoulde bee holy and without blame before his face . It is true that he hath not chosen vs , for that he found vs such : but when he chose vs , it was to the end we should be such . It behoueth therefore that we march thither , and that this be the Mark that wee aime at all the dayes of our life .

But nowe let vs fall downe before the maiestie of our good GOD , in acknowledging of our faultes , praying him that he will in such sorte make vs to feele them , that it may bee to humble vs , and to drawe vs to true repentaunce , to the ende , we may renounce all our fleshly lustes and affections : and that beeing so cast downe in our selues , wee may bee enlightened by the power of his holy spirite , to the ende to serue and honour him all the time of our life : and that by this meanes wee may so much the more bee styrred vp to giue our selues wholly to him , knowing that we holde all of his meere goodnesse : and that this may bee to glorifie his holy name , not onely in mouth but in our whole life . That not only , &c.

❧ The third Sermon of Iacob and Esau , Genesis 25.

21 Now when Rebecca had conceaued .

The Children stroue within her belly . And she said . If it be so , to what end is it , or why doe I liue ? and shee went to aske councell of the Lord.

22 And the Lord sayde vnto her , there are two peoples in thy wombe , and two nations brought forth out of thy wombe shal be deuided , of whom one shal be mightier then the other , and the elder shall serue the younger .

IT is a thinge that much troubleth mens spirites , when they see the estate of the worlde so confused , that the moste parte doe manifestly despite God , and it seemeth that they haue conspired with the deuill , to the end to giue ouer them selues to all mischiefe . For this is thought a thing greatly against reason , that GOD should create men to destroy them . Wherfore then is it , that he suffereth the greatest number so to fall ? If it bee saide that this ought to bee imputed not to God , but to those that of their owne accorde throwe them selues so to perdition , yet this maketh no whit to the appeasing of those troubles , that we may conceiue : For could not God remedie it ? Why is it then that he doeth it not ? They that alleadge a simple permission , that God layeth the bridle vpon euery mans necke , and that euery one guideth himself according to his owne free will : yet they cannot well vndoe this knot : to witte , why God hath not created men of another sorte : and wherefore hee hath suffered that they should be so weake , yea and enclyned to euill and corruption : and seeing that hee knewe their infirmitie , wherefore is it , that hee doth not help them and prouide them some remedie ? This therefore is to entangle our selues in great torments & troubles . But it behoueth that we goe yet farther : For it is certaine ( as the Scripture declareth ) that there is nothing which doeth not perishe , sauing that which God preserueth through his meere goodnesse and free bountie . But now , how commeth it to passe , that God choseth onely the tenth or the hundreth parte of men , and leaueth all the rest , knowing well that they are swallowed vp in hell and lost ? Wherefore doeth he not reach out his hand to helpe them , yea why hath hee ordayned them to destruction , as the Scripture speaketh ? For marke the very woordes of Solomon : Beholde a sentence , which driueth vs from such hard questions : and many are therein entangled , as it were among thornes : And further they thrust in themselues so farre , that they are altogither confounded . But yet there is a tentation farre greater . For besides that generalitie of the worlde , the like is seene also in the Church : that is , that when the Gospel hath beene preached to a whole people , there are then many Hypocrites , the others are rebels , others become wholly brutish , in such sort that they profite but very little in this schoole , although God note all without exception to whom he speaketh . And beyond all these , a man shall finde many , who through contempt & ingratitud wil shut against themselues the gate of saluation , & will reiect all the graces of God : and not onely this : but men shall finde deadly enemies of the doctrine , although they be of the houshold , And in very deed the prophet Esay hauing said , that god wold gather his church out of the world , & that he wold haue so great a people as should be wonderful , in stead of reioycing , he afterwards addeth : Alas my bowels . Now by this he sheweth , that when it shall seeme that all must flourish & prosper , & that God must be glorified both of great & small , & that his banner must be displaied , to gather togither the whole world , to the ende that with one accorde all may serue God : then he discouereth a secret mischiefe . For the Prophet cryeth not onely alas the hands , alas the legges : but he cryeth out , alas my bowels , as though he would say , this mischiefe is so rooted in the church , that it must be as it were mingled of so sundry sortes of men , that she must nourish in her owne belly her own enemies , as we haue seene by the figure in Rebecca . Now what is to bee doone therin ? Euery one seeth that if we enter into such fantasies , we cannot haue any resolution , & the deuil wil thrust in himselfe amongst , to the ende to make vs blaspheme against God , or else to put such a bitternesse into our heart , that we shal seeme rather to be blocks of wood , then resonable creatures formed according to Gods image : as we do see the experience therof in many people , who do become as it were mad & raging against god , because they cannot rid themselues from difficulties & douts . It is necessary therefore to search out a remedie . Now it is true that we cannot exempt fully our selues from all passions , that at the first blush and as it were with some puffe wee bee not mooued and troubled , and that our thoughts doe not wander , that we do not conceiue many thinges at randon , and that wee haue not many disputes , bothe on the one side and on the other : to be shorte , that wee be not tossed , as if there were some kinde of tempest & whirlewind , which carryed vs about . We can not haue our spirites altogither quiet , nor so well guyded , that they shall haue no troubles . And this is declared vnto vs in Rebecca , when shee sayeth .

If it bee so , to what end I ? or why doe I liue ?

She desireth death , and yet shee is the mother of the faithfull ? Shee representeth the Church . Now if this were in her , that bare in her belly the hope of the saluation of the worlde : what shal be in vs ? So considering that we haue our mindes so ready to conceiue follyes and vanities , and moreouer so ready also to cast vs off the hinges , & in the end so subiect to make vs storme against God , so much the rather it standeth vs in hande to search out the remedy . Now that is heere giuen vs in Rebecca : For she fodes not her selfe in her sadnesse , shee byteth not vpon the brydle , as many doe who sticke there , which seeke to haue no meane wherein to content themselues , nor to make them quiet & setled : but they wander this way and that way , and alwayes adde fantasies to fantasies , & plunge them selues so deepe in their imaginations , that the Deuill afterwards possesseth them , and driueth them by all violence and fury against God . Rebecca doth not so : But when she felt that this was an intolerable greefe vnto her , she withdraweth her self vnto God , she enquireth of him , and answere was giuen vnto her by and by . She had therfore whervpon to rest her selfe , when she knewe that so was the good pleasure of GOD : and when shee sawe what hee demaundeth : and that one of her owne children should bee cut off from the Church , and the other reserued , shee knowing this , it behoueth that she rest there and submit her selfe thervnto : the which thing she doth . For she striueth not against God . Likewise we read not that at any time after she murmured : but we see that she hearkened vnto God : and brought forth children afterwards , and alwayes she rested her selfe in that which had bene said vnto her , and set her minde and affection vpon Iacob . And why so ? Because she knewe that hee was ordained of God to be the blessed seed , which she had hoped for : so as she behaued her self more manfully in this respect , then Isaack her husband . Now this is to shew vs , that when wee are in any trouble , wee must straightway haue our recourse to God . For our spirits are not able enough , too knowe these hidden things : yea wee see that in the moste easyest things in the world ( as seemeth vnto vs ) we shal be many times rauished & astonished . And what shal it be then , when the question shal be of the iudgements of God , which are incomprehensible , and which are of so high and profounde matter , that the holy Ghoste teacheth vs , in steade of curious searching after them , that we must adore them ? shall men presume of their reason , & of that they shall builde vpon their good lyking , and shall they examine all after their owne fantasie and opinion ? It is certain that such presumption shall not remaine vnpunished : & it is seene also . For wherfore is it , that so many dogges at this day spue out their blasphemies against this doctrine of predestination ? It is because they vouchsafe not to enquire at the mouth of God , but they wil giue sentence as their braine wil beare , forsooth as though we were fit and sufficient . So then let vs followe the example of Rebecca : that is to say , when all these questlons shall come before our eyes , and that we shall be tormented on euery side , in thinking : And how is it possible that the moste parte of the world shall perish , and the rest be saued ? Howe commeth it to passe , that one is elected and another reiected ? Howe is it that the greateste number goe to destruction , and that there is but an handfull of people which God reserueth to him selfe ?

When we shall bee thus tormented , let vs haue recourse vnto God : that is to say , let vs hearken to that which is shewed vs in the holy Scripture , let vs pray God that hee will open our eares and our eyes , to the ende we may vnderstand his will . And farther haue wee this ? It behoueth vs altogither to rest therein , and to bee quiet . For there is no cause of disputing any farther , when God hath once pronounced his sentence . To be short , this is dayly to shewe vs , that wee can not euer dispose our selues , to receiue the instruction of the holy Scripture , and to seeke all our wisedome there , vnlesse we haue this modestie and humilitie in vs , not to desire to vnderstand or knowe any thinge , but that which is contayned therein . Wee neede not any reuelation from heauen at this day , as Rebecca had . It is very true that some coniectured that she went vnto some Prophet : but they were thin sowen in the worlde then . For a man may easily perceiue that Melchezedech was dead : and that there was not any moe then Abraham and Isaack .

This then is a Dreame , to thinke that shee went to the schooles of the Prophets : but she had a reuelation , as our text heere sheweth . And our condition at this day is not altogither like , and neither haue we also such neede thereof . For then there was neither the Lawe nor the Gospel . At this day wee haue all perfection of doctrine : For God in olde time hath spoken vnto our Fathers , and not in secrete , nor in obscuritie ( as sayeth Esaie the Prophet . )

And this was not in vaine that hee sayde , that men should seeke him : as Moyses protesteth : Beholde the way , walke in the same : I haue sette before you this day , the waye of saluation , and Heauen and Earth are witnesses vnto mee , that I haue declared vnto you what you muste doe , to come vnto euerlasting life . And afterwardes although God haue his secretes ( saith he in an other place ) yet notwithstanding this , that is to say the summe of the lawe , is for you and for your children : to the ende that you shoulde bee taught in the way of saluation . But besides this wee haue yet the Gospel , wherein our Lord Iesus Christ hath shined vnto vs in all fulnesse : For he is that sonne of righteousnesse . Seeing therefore wee haue so sufficient testimonyes , shall we demaunde that Angels come downe from Heauen , and that God will yet open vnto vs that is hidden from vs ? But let vs ( as I haue already said ) content our selues with the holy Scripture . And when there is any cause of inquiring after God , if we will haue him for our maister , let vs come to the holy Scripture : & let vs remember that which Moyses saith : Thou shalt not say , Who is he that shall ascend aboue the Cloudes ? Who is he 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 , when 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 understanding , 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 from whence commeth this diuersitie ? We must come to this fountain 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 conclude , that we must keepe ourselues to that which sheweth vs , & to that which the scripture importeth , where he hath giuen vs sufficient 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 cannot rest there , must be as it were impoisoned of sathan , & that they haue conceued 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 the euill that is in vs , & we delight in that which is good . When then we haue this : it is certaine , that if wee be not harder then yron and steele , wee ought to haue all rebellion shiuered and broken : and that we bee inflamed with the loue of God , & haue our mouth open to blesse and prayse that so excellent & magnificent grace , which he hath shewed towards vs . See then the marke that the scripture setteth before vs . Now in the meane time , these varletes will not sticke to say . O shall God bee an accepter of persons ? Forsooth as if God regarded in his election rich or poore , as if he regarded a noble man , more then a poore man , or a wise man more then an Idiot . For marke what it is to accept persons . This word Person in the holy scripture importeth Looke or countenaunce , as also the Scripture vseth it . But God chooseth vs not for our fayre eyes . Who is it that discerned thee ? wee alleadged yesterday that of S. Paule : When God therefore chooseth these whom it pleased him , it is in his euerlasting councell , and in him selfe : that is to say , he hath his secrets which we ought to reuerence , without farther inquiry why seeing this is so , it is certain that we cannot say , that he accepteth persons . And they which so speake are doltes , besides the malice that is in them . Now then they will say , And how is it that the one shal be saued by faith and not the other , if all depend vpon the election of God ? But yet heerein they shew to grosse beastlynesse : For from whence proceedeth faith it selfe , but from the election of God ? They say , ô the promises of God are generall , and God calleth all the world to saluation : It followeth therefore that all the worlde shal be saued . Yea he would that al the world shuld be saued : but this is to make the reprobate inexcusable . For the promises of God do vndoutedly containe our saluation : and wee shall not be deceiued leaning vpon them . But what ? We must knowe from whence the faith is which we haue . For when the gospel is preached , why is it , that one sort profite therin , & receiue it with due reuerence , & humilitie of hart , & the other doe not , but rather become worse by it ? This is , forasmuch as they which were ordained to saluation ( saith S. Luke speaking of the preaching of S. Paule ) they ( saith he ) did beleeue . Marke S. Paul who preached : it is certain that if euer there were dexteritie in a faithful teacher , it was S. Paule that had it : and yet , all were not good scholers : there was but one parte that receued his doctrin . Whence came this ? was it of their industrie ? was it because they were euill disposed ? It is very true that God disposeth : But that this commeth not from them , S. Luke sheweth & preuenteth heere al mens dotages , and saith that they which were ordained to saluation beleeued . And mark also wherfore our Lord Iesus Christe saith : That those that his heauenly father had giuen him , shoul● not perishe , but that he would keepe them to the ende .

Now when he saith , they which are giuen mee of my father : he calleth vs to that eternal election . He sayeth also in an other place : Thine they were , & thou gauest them vnto me . Iohn . 17. And wherfore is it that the one belong vnto God & not the other ? This is not in respect that they are mortall men : For our nature is alike : we are all created by one father : but the one belongeth vnto God , and the other are cast off from him , because it so pleased him . Hee acknowledgeth and accepteth the one for his owne : & the other although they be his creatures , neuertheles they haue no acquaintance with him : he accepteth them not of his houshold , in asmuch as he hath shut them out from his election . We se then heere , how faith is a speciall gifte of God , which proceedeth not from our free wil , not that we can of our selues goe forward , and that some are more able to comprehend then others : but for that it hath pleased God to reueale his secrets to those whome he hath elected . And therfore see also why it is said in Esaie : Who is he that will beleeue our hearing ? For Esay Esay . 53. had preached of the death and resurrection of our Lord Iesus Christ : as if he had desplayed the banner , to declare that euery one should come to bee reconcyled to God , & that poore sinners should be receiued to mercy , that their satisfaction & righteousnes is altogither redy , & that God desireth nothing but to bee mercifull to those that seeke him : hath Esay preached so ? but he crieth out forthwith Who will beleeue our hearing ? And why so ? For he saw in spirit the presumption & rebellion of vnbeleuers , because they cannot yeeld themselues to be ordred by God : but are wild & haue always their mouth open to reply against God : & forthwith they haue a wandring fantasie they may not obay . He sheweth that his doctrin shal not be receiued of the greatest number : and addeth the reason : that the arme of god , that is to say , his strength & power is not reueled to al : he sheweth there that it is not in our selues that we haue ●either mouing , ●or entrance , nor preparation nor any thing whatsoeuer it be : but that it must be God that must worke therein . Nowe if it be so in generall : it must followe then that faith commeth from this roote of the election of God . Now touching the rest when wee shall haue knowne this , there is no question , that wee should bury all that instruction which our Lord hath giuen vs in the holy Scripture . For after that he hath declared to vs his will , he exhorteth vs , he reprooueth vs , hee threateneth vs . If we were as these rennagate spirits , which say : To what purpose do you preach so much vnto vs : If God haue elected and chosen vs vnto himselfe , we cannot perish : and if we be reprobate , what shall all the doctrine , that shall euer be heard auayle vs ? yea , but all agreeth very well , when we exceede not our bounds . We haue already sayd , that faith commeth from election . Then like as God hath chosen vs , so also he calleth vs in time , as afterwards shal be handled more at large . For the place wil serue there more fitly . But howe soeuer it bee , God is not contrary to himselfe : and like as he testifieth vnto vs , that it is by his free mercy , that he enlighteneth vs by the faith of his Gospel , and in the knowledge of our Lorde Iesus Christ : so wil he that we walk in feare & carefulnes , that we be touched with his threatnings , that we be gathered vnto him : al this he willeth . And in deed , mark these two sentences , that men with their impudencie & rashnes would weene to be contrary : and neuertheles they agree very well one with the other . Matt. 11. Iesus Christ saith : Come vnto me all you that labour and are heauy loaden , & I wil refresh you , & you shall finde rest to your soules . See howe wee are all bidden by the sonne of God , & not only two or three , but all in generall : For hee sayth : Come all you that are heauy loaden , and yet in another place hee saieth : No man can come vnto mee , except it be giuen him of my father . None therefore can come vnto Iesus Christ , vnlesse he be drawen by the heauenly father . It seemeth that this is contrary , yea he that would iudge thereof according to mans reason : to say , that Iesus Christ inuiteth vs all vnto him : and further addeth , that none can come vnto him , vnlesse the father drawe him . Very wel : but ( as I haue already said ) when God generally setteth saluation before vs in Iesus Christe his onely sonne , it is to make the reprobate so much the more inexcusable for their vnthankfulnes , inasmuch as they haue despised so great a benefite : in the meane season the elect are touched , and God doth not onely speake outwardly to them , but also inwardly . And see why in another place our Lord Iesus Christ saith : Whosoeuer hath beene taught of God my father , the same shal come vnto me . But , as I haue sayd , when the Gospel is preached in the name of God , this is asmuch as if he himselfe did speake in his owne person : and yet all come not to Iesus Christ . Ther are a great many that go back the more when they haue heard the Gospel : for then the deuill kindleth them in such a rage , that they are more outragious than euer before , & this commeth to passe , because there is a twofolde hearing : the one is preaching : For the voice of a man will not enter into the hearts of his hearers . I speake , but it behooueth that I heare my selfe beeing taught by the spirit of God : For otherwise the word which procedeth from my mouth , should profite me no more then it doth all others , except it be giuen me from aboue , and not out of mine owne head . Therfore the voice of man is nothing but a sound that vanisheth in the ayre , and notwithstanding it is the power of God to saluation to all beleeuers ( saith Saint Paule . ) When then God speaketh vnto vs , by the mouth of men , then he adioyneth the inwarde grace of his holy spirit , to the ende , that the doctrine be not vnprofitable , but that it may bring forth fruite . See then howe wee heare the heauenly father : that is to say : when hee speaketh secretly vnto vs by his holy spirit : & then we come vnto our Lord Iesus Christ . Mark then , the summe of that we haue to learne : that is , when God declareth vnto vs his eternall election , & that he hath giuen vs such a testimonie , that wee cannot dout therof : when he hath shewed vs that this is our benefite & saluation : and so that we take not too much libertie , to wrangle against him , and to enter into crooked & ouerthwart disputations , that then the whole shall profite vs . For it is certaine , that this is the true reioycing of the faithfull , to be instructed concerning this election of God . Moreouer : when we see the wicked to cast foorth their cauels against God , & their slaunders to peruert all , and to bringe this doctrine into hatred , let vs not think it straunge : for it must needs bee that they declare them selues to be reprobates . I haue said , that we must rest our selues in the euerlasting councel of God , whereby hee hath chosen some , & cast off others . If now the reprobate come to fight against the trueth of God , it is no newe thing : For they are appointed to this , and it must needes be that they declare themselues to bee such as they are : and wee must call to minde that sentence of Ose the which is put in the ende of his Booke : The wayes of the Lorde are good & right : also The righteous will walke in them , but the wicked shall fall therein . Now he addeth also : Who is wise that will vnderstand this ? And who is a prudent man that wil vnderstand these thinges ? The Prophet sheweth that when wee speake of the iudgements of God , it behoueth that we haue a speciall wisedome to receaue them : and shall this wisdome be found in al our braines ? that is farre off . So then it behoueth that we haue a wisdome giuen vs by the meere mercie of God .

Nowe that which followeth is to shewe vs , that this is a rare and most excellent thinge , when men shall be apte to bee taught and modest , and that they shall yeelde to bee ledde by God , and shall suffer them selues to bee gouerned by his woorde , when they shall receaue full instruction , which shall bee vnto them a good foode for their soules : When this shall come to passe , it must bee acknowledged to bee a rare and singular benefite of God , and must assure vs that he hath blessed vs . And therefore it behooueth that we be armed and prepared against all offences , If wee see that the wicked shall come to pushe with their Hornes against GOD , and to barke and shewe their teeth as Mastiues , when they cannot byte , then let vs practise this doctrine of the Prophet , when he saith that the wayes of God are righteous , & good , yea and the righteous shall walk in them . We shall alwayes finde this , so that we haue not a malicious and frowarde spirit , that may turne vs from God : but let vs be quiet , and let vs aske nothing , but that our Lord shew vs the path that we ought to followe : when we shall be such , it is certaine that we shall alwayes finde euen grounde , & there shall be no question , that wee shoulde walke and take our pleasure . Beholde , I say , the ioy wee shall haue , when wee shall walke in the Lordes wayes : but contrariwise it is said , that the wicked shall fall . And where ? shal it be in hell ? Shall it bee in the Deuils way ? It is said that it shall bee in the very wayes of God , that all that shall bee set forth vnto them of the iudgements of God , of his eternall counsaile , of his prouidence , & of his fatherly loue , he beareth to his children : in all these ( saith he ) the wicked shall fall . So let vs be in such wise established , that all the ruines and falles which we shall see before our eyes , hynder vs not from marching alwayes forwards in that good way which our Lord doth set before vs . But it behoueth vs oftentimes to remember that which is heere handled by Moyses ? And that is , he sayth expressely , That the one shal be stronger then the other , and the elder shall serue the younger .

In speaking of the stronger , it is to shewe vs , that when Gods election is stedfast and vndoubted , and that we are vpholden by his holy spirite , we must no longer feare : & this is a very profitable poynt , yea necessary . For what is our condition ? There needes not but one puffe of wind to beate vs down , & there needes but a flye to dazel our eyes : and yet wee are heere layde open to so many combates , as nothing more . Beholde our enemyes which are in number infinite : and I speake not of those which we see with the eye , but of spirituall enemies : For the aire is full of deuils , which lye in wayte for vs , yea which are as roring Lyons , besides their slights . Alas what shall wee be able to doe ? It must needes be that we be in distresse & vexation continually & without ende , & that we be as poore people stricken thorow , if we knew not that our Lorde hath our saluation in his owne hand , and that hee will keepe it . S. Peter sayth that it is well kept in hope , and that faith is as it were a capcase : but hee sendeth vs to God : and our Lorde Iesus Christe hath yet declared this more plaine vnto vs , when he saith , that all that was giuen vnto him of his father , shall not perish . And why so ? The father who hath giuen you ( sayth he ) vnto me , is stronger then all . So then , he sayth that wee may reioyce in this , that God will haue pitie vpon vs vntill the end , and that he wil keepe vs : and although he suffer vs to stumble , yea so as we fall , yet we shall be recouered & vpholden by his hand . And how is it that we can trust in this ? Without election it is impossible ▪ but when wee knowe that the father hath committed vs into the keeping of his sonne , we are certaine , that we shall bee maintained by him vnto the ende : For wee haue his promise whereby he hath bound himselfe vno vs , to preserue vs : & farther he maketh it vntill the last day , vntill the resurrection . And forasmuch as the beginning and end of our saluation is in him , see in whome we may reioyce our selues : That is , that in acknowledging our weaknesses & bricklenesse , and that we are nothing , and that we want all things : yet we may say : the Lorde which hath called me vnto himselfe , will finish his owne worke : as is said in the 138. Psalme . Lord thou wilte not leaue the worke of thine owne handes in the middest . So then we must holde fast this doctrine , that the one shal be more strong : For our faith shall remaine victorious ouer all the world . And how ? It behoueth vs ( I say ) to haue our foundation vppon the election of God : that we may be so setled thereon , that wee knowe that our Lorde beeing our Father , will not suffer that we perishe , seeing wee are his children . Now Moyses addeth by and by that the elder shall serue the younger . In this wee haue yet a more ample confirmation of that which I touched euen nowe , that is , that we must be so assured of our saluation , although that we be weake , & that the world despise vs , and we haue no greater shew of strength . And why so ? God would that we should for a time be the lesser : that is to say , that we should be little and despised to the end , that his glory might be the more knowen & esteemed . For if we had greatnesse and glory in our selues , & dignitie , it is certaine that these should be as vailes , to shadowe the meere and free bountie of God : but when we are weake in our selues , see wherein it is knowen , that it is hee which doeth all : & it muste needes be that his hand be in such sort aduaunced , that we come not to mingle our selues therin , and that we throw not forth our cloudes to hinder that the praise of our saluation be wholly attributed to him . Marke then that we haue heere to learne , that is on the one side , although that we be weake , that we cease not to goe freely forward , knowing that our strength consisteth in God : and when he doth not fully shewe it , it is to the end that our weaknes should be an occasion to humble vs . See this for one principall point . And in very deede we should be colde , yea and quite negligent in calling vppon him , if we knewe not our necessitie : but when we see that we can do nothing , then we must haue our refuge to him , who can supply all our wantes : and then wee shall render vnto him the sacrifice of praise which is due vnto him , after that wee haue byn heard of him . In the meane time also we haue to note that God doth not at the first dash , shew to the viewe of the eye our saluation : but it must bee hid in appearance , and that for a time we be as castawayes , and that the wicked treade vs vnder their feete , & that they be in degree without comparison , more high then we : Notwithstanding let it suffice vs , that we are as a precious treasure before God . Behold also why our Lord Iesus Christ saith : Feare not my little flock , but reioyce , and be not as a scattered and discomforted flocke . And why so ? Because the father delighteth in thee

Mark then from whence we must haue all our reioycing : marke of whome we must bee armed , to haue victory , and to tryumph against all temptations . When we see in these dayes the enemyes of the Gospel , and the Deuils supporters , to make their bragges , and make no account of others in comparison of them selues , and when in the meane time they despise vs : and not only that , but farther account vs as most desperate creatures , as though we were vnworthy ( as men say ) to be eaten of Dogges . When therefore wee shall see this at this day , yea , that the greatest number shal be as poore staruelings , and that they shal haue no bread to eate , that they shall not haue their ease nor their commoditie : Let vs remember that , that is heere spoken , that the greater shall serue the lesser . Now this seruice came not to passe at the first dashe . For we shal see afterwards that Iacob came to crowch before his brother , and called him his Lorde : hee trembled as a poore Lamb before him , and then gaue him all his goods as a pray . And where was this subiection of Esau ? where was the superioritie of Iacob , when hee submitted him selfe in such sort ? It seemeth that he giues vp all : but hee knoweth that God would not accomplish this at the firste day . Marke then why he did beare his pouertie so patiently : because God would ( as if a man might say ) that he should creepe vppon the earth , and yet this shall not hinder , but that hee should alwayes attayne to that saluation , wherunto he was called . And why so ? For God dependeth not vppon all all these earthly things . And which is more ( as I haue already sayd ) he will that we begin heere , to humble our selues before him : following that which I alleadged ere while from the mouth of our Lord Iesus Christ , that so we knowe that our Heauenly Father bee well pleased with vs , wee passe not for the reste , or rather that wee bee not so shaken that this doe depraue vs and bring vs out of tast , and so hinder vs from doing good : but that wee doubte not that amiddest all the troubles and greefes that may happen vnto vs , we haue alwayes wherein to reioyce . For who shall seperate vs from the loue that God hath borne vs in Christ our Lorde ? seeing that God hath chosen vs in our Lord Iesus Christ , & that he hath called vs to the faith of his Gospel , & hath imprinted in our harts the testimonie of his fatherly loue , we wil alwaies defie our enemyes , although we be poore and feeble , yea though we be nothing in the common opinion of men : yet we shall not cease to be grounded vppon this promise : That the greater shall serue the lesse and younger . And seeing it is so , let vs not desire to bee great after the worlde : for although that we be contemptible & despised , yet this hindreth vs not from beeing the heires of the world : although we neither haue landes nor possessions , yet doe all things belong vnto vs , & contrariwise the wicked haue an horrible and heauie accounte to make , for that they in such sorte deuoure Gods benefites , and reioyce so much concerning those riches which he hath giuen them , and yet glorifie not God in them . But they must pay full dearely for them : and as for vs , although we bee stripped of all riches , that we be in opprobrie & reproch : to be short , that there is nothing but pouertie in vs , yet seeing we know that hee hath his hand stretched out to vpholde vs , we may boast our selues against all our enemies . And in the meane time let vs remember that which is saide in Esay , that we are as a precious crowne in the hand of the Lord , and as the ring of his finger , and as his seale , and that neither Egypt nor Assyria : that is to say , the greatest Monarchies of the world , are so highly esteemed of him as we are : not for any value that is in vs ( as I haue said alredy : ) but because it hath pleased him to chose vs , & to reserue vs in the number of those whome he will haue to him selfe : and wee knowe this , forasmuch as we see through faith and hope , that he hath drawen vs from those gulfes , in which we were , to the end he might bring vs to an euerlasting inheritance .

Now let vs fall downe before the face of our good God , in acknowledging our offences , praying him , that he will in such sorte make vs to feele them , that it may be to spoile vs of all wicked lusts and rebellions , and that wee may be so renewed , that we may ratifie our vocation in lyuing holyly & confirming our selues wholly to his righteousnes , and that he wil so supporte vs in our infirmities , that he suffer vs not howsoeuer wee bee compassed about with so many enemyes , that we neuer faile : but that he wil supply all our weakenesses , to the ende that his election may declare his power euen to the end , & that we may in such sort feele the frute thereof , that we may haue wherein to glorifie him , both in life and death .

And so let vs all say , ô Almightie God & heauenly Father , wee acknowledge and confesse in our selues as the truth is , that we are not worthy , &c.

❧ The fourth Sermon of Iacob and Esau , Genesis 25.

24 Therefore when the dayes of her deliueraunce was come , beholde twinnes were in her wombe .

25 So hee that came out firste was redde , & hee was all ouer as a rough garmente , and they called his name Esau .

26 And afterwarde came his brother out : and his hand held Esau by the heele : therefore his name was called Iacob . Nowe Isaack was threescore yeeres olde when Rebecca bare them .

27 And the boyes grewe , and Esau was a cunning hunter , and was a man of labour : but Iacob was a simple man , and dwelled in tents .

28 And Isaack loued Esaw , for Venison was his meate , but Rebecca loued Iacob .

BEcause the election of GOD is secret in it selfe , it is necessary that it shewe it selfe with the time , as God caused his workes to come to perfection : For it sufficeth not that God haue once chosen vs , and that he haue marked vs , but he must also continewe this to the ende , and that he declare that his election is not in vain , but that he hath his strength and power to conduct vs to saluation . Now hee doth this after diuerse sortes : For God is not bound to keepe alwayes one course : he hath his meanes , such as it pleaseth him to appoynt . Sometime he sheweth his election very quickly : sometime he deferreth it for a long space : and they that thinke , that there is a certaine seede , in all those whome God hath elected , so as men may discerne them from other , because they are enclyned to good , and haue some affection to serue God : they fouly ouershoote themselues , and are also conuinced by experience .

Iohn Baptist was sanctified from the wombe of his mother : but it is farre otherwise in many others . For God suffereth his electe sometimes to be as scattered sheepe , and they seeme as though they were altogether lost : and this is to the ende to giue the greater glory to his grace . As wee see now some signe in Iacob , that God had chosen him , and reiected his brother Esau . For Iacob held the heele of his brother , as if he had fought against him . And this came not to passe by chaunce , neither was it doone by nature : but God shewed as it were with the finger , that Esau was the firste borne , and yet was neuerthelesse put back : and Iacob , who was the inferiour in his birth , should yet in time be preferred . Mark then what we haue to learne vpon this place : that is , that God will approue that which he hath pronounced as we saw yesterday : That the greater shall serue the lesser : and And this hath already beene shewed in the birth of twoo infantes . But of this example we haue to gather in generall , that those whome God hath chosen , he hath preuented : & by this meanes doth ratifie his counsell and decree , when his execution appeareth . And so , though we can not enter so farre , to knowe who they are that were elected before the foundation of the world : notwithstanding our election shal be testified vnto vs , so farre foorth as shall be necessary : For if God ( as a man woulde say ) doe keepe the protocoll or originall draught thereof with him selfe , it followeth not but that hee doth giue vs such testimonie thereof , that we may be assured that he both is and will be a father vnto vs to the end : & that we should call vpon him in this affiance . For it is not saide heere albeit there were a vocation ( as the holy scripture speaketh ) that is to say , that he had declared vnto Iacob that he had elected him . This wil com with the time ▪ but it is said simply that God had shewed it as it were to the eye , that the answere which he had giuen to Rebecca was not in vain . Why so ? the effect appeared in this , that Iacob helde the heele of his brother . But heere by the way God would shewe by this figure , that his electe come not to their ende without many combates . It is true that Iacob knewe not what this ment , and his age also did not suffer it : but this notwithstanding muste serue to teach vs , and is set foorth as it were to declare vnto vs , that God will haue vs to fight , howsoeuer hee hath taken vs into his custodie , yea , though wee bee in his protection and conduction , and hee will haue vs to hope for saluation from him , and that that which hee hath begun shall bee accomplyshed .

Although then that all this be true , yet will he not haue vs sluggish : but hee will that euery one of vs striue to the ende , that we may be led to that ende whervnto hee hath called vs . Marke then that which we haue to learne of this which Moyses rehearseth , that Iacob held the heele of his brother . Now he addeth : And the elder was called Esau , and the other Iacob .

As touching the second , it is as if a man should call him Heeleholder , but of Esau it is sayde , that hee came from the wombe of his mother altogither rough and couered with heare , as if he had beene a man already . See also from whence he tooke his name .

Wee see then the difference betwixte these two : that is , that a man would haue saide that Esau , was to be farre aduaunced aboue his brother . For we see him thorowly fashioned , he is big , and sheweth great strength : To be short , he is not as a childe , but as a man . But of Iacob , there is no other thing , but the hand that helde him by the heele , and he was as a thing borne before his time : & when they grewe , he continued euen so . For Esau was a Hunter , a man of trauel : ( as if a man would say ) nothing but strength . Of Iacob it is very true that the name which Moyses vseth , is taken in good parte and signifieth sounde or perfect : Howbeit it was a simplicitie which was opposed against all that which was more apparaunt in Esau : and in very deede Moyses addeth , that he kept the house , that hee was as it were a Cooke alwayes sitting in the Ashes . Marke then what wee haue to consider in Esau and Iacob .

Nowe this is an instruction to confirme that wee haue intreated off before : That is to say , that GOD hath not chosen men according to the outwarde shewe they may haue : but contrarywise , that which is accounted moste excellent , he forsaketh and despiseth : And that which is as reiected of men , that doth he aduaunce . Wee see it alwayes : but yet ther is no doubte , but the holy Ghoste ment to sette foorth this in the person of our father Iacob , to the ende that we shoulde learne to beate downe all foolish presumption , and shoulde not search in our selues , why GOD doth choose vs , why also he continueth his grace towardes vs : but that wee shoulde knowe that he would be gloryfied in our littlenesse : and wee shall haue well profited , when this doctrine shall be imprinted in our heartes .

For there is nothing that more turneth vs a way from God , then when wee desire to haue some vertue woorthy of prayse : but we must be vtterly spoyled thereof , or else we shal be so puffed vp , that the grace of GOD can not enter into vs : So muche the more then it behoueth vs to lay good hold vpon this which is so necessary for vs : that is to say , that when God choseth vs , that this is not ( as men say ) for our faire eyes . And finally , if we bee despised of the worlde , let vs not therefore bee discouraged : as wee haue shewed , that it ought thorowely to content vs that we be accepted of God , although the worlde disdaine vs : For we see what was in Iacob : one stil sitting in the house , as if a man wold say , a Doe nothing , or Idle body . It is true that he was entire , but whence was it ? Whence was this simplicitie taken ? did hee any notable thing ? had he any reputation ? he had nothing at all . But see Esau , who was as it were aboue the cloudes euen from his birth , hee was a man allready , he had strength in him selfe : & further , when he grew he had great industrie , so that it seemed that he was to workwonders . Very wel , in this we are taught that all comes of God . For if wee shoulde seeke the cause of election in men , it is certaine that euery one would giue his voyce to Esau without doubt . But notwithstanding all this , God preferreth Iacob : and why so ? This is quite contrary to that we imagine . So then wee haue to marke , that God hath in such sorte dispensed his grace , that he would haue men to knowe , that it was his onely goodnesse that mooued him to loue Iacob . Nowe this doctrine is well woorthy to bee meditated vppon , all the dayes of our life : and this is ( as I haue sayde ) too beate downe all the ouerweening that men haue in them selues , to the ende that there bee nothing but the meere mercie of God that may shine in this thing : & in the meane time let vs knowe that the Church was alwayes small in her beginnings , yea , and that God , hath after such sorte aduaunced it , that on mens partes theire infirmitie muste appeare , and that they must alwayes acknowledge it , to the ende men submit them selues to such a condition . And againe , howsoeuer it be , let vs knowe , that God wil neuer forsake his owne woork , but will bring it to his right perfection , although it be not knowen of men at the first dashe : For neither ought it to be so , neither is it profitable . Againe , if God giue any signe that hee haue chosen vs vnto him self , and that this bee shewed euen from our infancie , we haue so much the more , wherefore to glorifie God : For the more his grace is enlarged , the more praise it deserueth : but if we remaine for a time as reiected , and that God maketh no semblaunce of hauing any regarde vnto vs : but rather that wee be as it were forgotten , and in the ende hee calleth vs back againe , when wee haue for a longe time gone astray : heerein also shall we haue a double occasion to prayse him . To bee shorte , howsoeuer he worke in vs , it behooueth that our mouth bee alwayes open to acknowledge his goodnesse and mercie . There bee some which from their childehood will declare that GOD hath kept them , as if hee had helde them by the hand , and should bring them foorth to say : These are mine , and in deede they haue a good instruction from their infancie , and further it shall profite in them , in such sorte as men shall say : Beholde a seede of God .

Now these ( as I haue said ) are deepely bound to acknowledge that God had giuen them this priuiledge . For what haue they more then others ? wee are altogither corrupted in Adam . So then , when God leadeth them as it were by a continuall thred from their birth , euen vntil their olde age , so much the more are they bound vnto him . But there are others , who are as poore and miserable creatures : whome men would say that God had wholly cast from him , and the one sort are lewde and dissolute in their youth , the other sort miserable Idolaters : and whatsoeuer deuotion they haue , yet neuerthelesse this is alwayes to estraunge them somuch the more from God , and to prouoke his wrath , yea sometimes they are enemyes to all trueth : as wee may see in the example of S. Paule , who was as an outragious beaste shedding innocent bloode , and striuing for nothing more as a rauening Wolfe , then to scatter all the Churches . Againe , see the Corinthians , who were whore maisters , & giuen to all kinde of villanies , as Saint Paule declareth : And asmuch is saide of the Romaines . Yee were ( saith hee ) in times past , both whoremongers and proude persons , & giuen to all oppression & deceit , yeelding al your members to euill , & to the seruice of sinne . And a little after he sayth to the Ephesians : Yee were in times past without God , without any hope of life , ye were altogither darkenes , ye were in euerlasting death .

Now when our Lorde , to the ende to humble vs , shall suffer vs for a time to bee so scattered , and then shall suddainly call vs to himselfe : let vs acknowledge and say alas wee ought not onely to magnifie GOD for that hee hath chosen vs , as wee see the fruite thereof : but also because he hath drawen vs from this gulfe , wherin we were . And so much the more must we striue and redeeme the time past , as S ▪ Paule speaketh thereof , Ephe. 5.8 . in that we haue alleadged : Yee were sometimes darkenesse , but nowe you are light in the Lorde ( saith hee ) and therefore walke as Children of light . And let vs often remember that which our Lord Iesus Christ saith . There are many sheepe that are not of this folde . For he spake of the Gentiles , who were shut out from all hope of saluation . He calleth them sheepe , not in respect of them selues : For they were sauage beastes : but in respect of Gods election : although they were a scattered people , yet he sayth , that he would gather them togither . Therefore when it pleaseth God to withdrawe vs from dissipation wherin we haue beene , let vs learne to giue eare to the voice of this great Pastor : not onely by giuing some outwarde signe that we doe allow it : but that it be to followe him and obay him in all thinges .

Marke then what it is , that wee haue to learne out of this place . And farther let vs not bee ashamed , when the Lord shall not giue vnto his faithfull and to his whole Church , such a goodly shewe amongst men , to the ende to bee had in reputation : Let vs not bee ashamed of our basenesse , so that he be gloryfied . As nowe it seemeth that the Church muste bee troden vnder feete : and wee see also howe prophane people and the Children of this worlde , make no reckoning of those whome God hath gathered to him selfe .

Now let vs beare this patiently , after the example of our father Iacob : & let it not trouble vs , if the worlde ( in a manner ) doe spyt in our face , so that we be approued of GOD . Marke then , howe euery one of vs haue to practise this doctrine in him selfe , and also in the whole body of the Church .

And againe , although wee bee not estemed of the worlde , and that fewe doe allowe vs and clap their handes at vs , yet God woorketh in suche sorte , that that which is most contemptible in the worlde , and in the outwarde shewe thereof , is more esteemed before , God then that which hath great shew & setting out before men . And heerein is that accomplyshed , which is spoken in S. Luke . That that which is high and excellent heere beneath , is not therefore esteemed of God , but much rather is sometime an abhomination vnto him : as it is certaine that the vertues of Esau shall alwayes be praysed , if men were Iudges : but yet Iacobs simplicitie before God and his Angels , is in greater estimation .

Let vs therefore march on as our Lorde Iesus hath commaunded vs : and let it not greeue vs , though there appeare not in vs at the first dashe , these giftes which God hath put in vs . As for example . There are many who are nothing worth in respect of God , yet they haue a goodly shew , & also there be occasion therof . Men shall find great personages , of great estate and qualitie , who shall haue greate valure , and be in great authoritie : shall be in honor and dignitie : and farther there shal be no extreme couetousnes in them : to be short , there shall appeare such an honestie in them , that you would thinke them Angels , and all men will extoll them euery where : and in the meane time there shall bee poore handycraftes men , husbandmen , & poore idiotes , who haue no opportunitie to shew themselues : For they shal be busied in their shop & smal housholde : they must trauel to nurish their poore children . A man shall heare no great fame of them , they are not eloquent , to shew forth any great wisedome : and when a man shall heare them speake , hee shall see nothing but folly , according to the common opinion : and yet GOD hath elected and chosen them . Hee alloweth that which seemeth to bee of no value : For albeit it seeme that these are base thinges , that a man sew or doe some other thing , and take paine , yet this is a seruice that GOD more esteemeth off , than we can imagine .

So then , when we knowe that we are nothing in outwarde shewe , let vs not think our state and condition to be the woorse for it ( and as I haue sayde already ) let vs not bee ashamed of our infirmitie : and in the meane time , let vs lift vp our eyes on high , & though we lye in the asshes , let vs knowe that asmuch happened to our father Iacob before , who was a figure of all the electe of God and of his children . Now it followeth .

That Iacob was loued of his mother , and Esau of his father .

And this serueth well to shewe that there was no suche perfection in Isaack , as there ought to haue beene : For hee was not ignoraunt of that which had beene spoken : That the greater should serue the lesser : He knewe ful well , that so was the will of God , that Esau the elder shoulde yeelde bothe the place and degree of honour vnto his brother : and yet he loued Esau : it seemeth heerein that he would resist the counsell of GOD . And what meanes hee heerein ? When hee will cast his whole loue towardes Esau : Yet God will reigne in the ende and his election muste stande fast , yea though all the worlde shoulde striue against it . Loe Isaack , who is very blockishe : yet there is more : for it seemeth that hee is led by a brutish affection . For why did hee loue Esau ? Because that hee brought him Venison . Hee loued him therefore for his toothes sake . Beholde an ancient man : and who by reason of his age ought to haue beene stayed and setled : hee shoulde no more haue beene led of his foolish and inconstant affections , that for his tothes sake & licorishnes , he should haue forgotten that which God had pronounced , yea , by an vnchaungeable decree : that Iacob must gouerne , and that hee should be heyre of the promise : and yet that Isaack maketh no reckoning of it . But heere wee see 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 then 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 therefrom . 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 them , 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 them 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 , when 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 themselues : for there needeth but one faulte alone to cause vs to be cut off from the church . And when 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 them : 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 husband & 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 ●●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 often 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 , when we are quarrelling in contention and strife , not onely one letteth and hindreth another ( as it is commonly 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 seruants of God & they that are indewed with most excellent 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 continued to serue God : & Isaack did neuer pretende to abolishe this oracle : that is to say , this same answere which God had giuen , that Iacob must gouerne .

Now therfore we see heere how the husband and the wife are at strife , and that in such a matter of importaunce , as wherevpon depended the saluation of the world . For the question is here of the eternal election of God , the question is of the whole church of our Lord Iesus Christ , who is the head thereof : and beholde some crooked controuersies betwixt Isaack and his wife . Yet this meaneth not that Isaack ment to ouerthrowe all : but he vnderstoode it not , and was confounded in him selfe . Likewise therefore , when through ignorance and errour , it shall sometimes come to passe , that wee shal be in trouble , and that the deuil shall thrust in his foote , and that we shall not bee able to speake with one and the same mouth : notwithstanding , we must alwayes keepe the principall : that is , we must alwayes agree in this , that we holde God for our father : and that wee knowe that there is no true holy vnitie , but in Iesus Christe : that wee holde , I say the principles of our faith : and if we cannot comprehend all things so distinctly as were to bee wished , let the ignoraunt and weake bee humbled , and let them not be discouraged . Likewise let them that are more frowarde , beare with the weake , wayting when God wil turne them , and take from them these opinions , wherin they are so troubled . This is that which Saint Paule sayth vnto the Philippians : For hee showeth how we ought to bee knit togither , and what the knot of our concorde and brotherhood is . Nowe hauing shewed , that he concludeth , that therfore there shuld not be diuersities of opinions amongst vs , & that our speaches likewise should not be diuers . But yet ( saith he ) If you cannot come to such pefection , & that some go as it were halting , & cannot ouertake others , which are not so quicke to comprehend all : Wayte ( sayth hee ) vntill GOD reueale it vnto you . Marke then the first thing that we haue to do , that is , to agree in the pure and simple trueth of God . But forasmuch as it is not geuen to all at the firste dash , to haue certaine vnderstanding of all points of religion : very wel , if there bee any ignorance , let them reach out their hand to them who are so besotted , yea let them take heede that they bee not wilfull on their partes . For somtimes , yea moste commonly a man shall see , that the blindest are boldest and rashest : and further there will be such a wilfulnesse , that a man can gain nothing of them . But S. Paule to remedie this mischiefe , saith : Waite till God reueale it vnto you . This then is that wee haue to learne : but let vs also remember that which hee setteth downe : namely , that when we shal agree in our Lord Iesus Christ , & that we respect nothing but his glorie , that alwayes we keepe our course , and if there bee some little strife , that this seperate vs not one from another . For it shall bee enough when we haue this keye , though in many other thinges we bee not so resolued as were necessary : yet if wee bee not quite withdrawen and turned from our Lord Iesus Christ , it is enough . Besides when we shall tende to his glory , euery one shall knowe , yea the most forwarde , that they are yet farre of . What is the cause that those which are learned and exercised in the scripture , doe disdaine their brethren when they see them ignorant ? It is forasmuch as it seemeth vnto them that there is nothing wanting in them selues : but if wee knowe what it is to aspire to our Lord Iesus Christ , and to come to the glory of his resurrection , wee will say alwayes with Saint Paule , that wee haue not attayned vnto it . When therefore euery one shall knowe , that there is yet something lacking in him self , it shall doe vs no hurt , & we shall not think it straunge to call our brethren , although it bee a farre off . Goe to let vs goe forward . It is true that there is great difference betwixte them that haue the gift of interpreting the Scriptures , and those that are poore and simple idiotes : they wil know well that there is one God , who is their father by our Lorde Iesus Christe , but yet they cannot expounde a place of holy Scripture : & yet notwithstanding they ceasse not to walke on in one & the same path : & those which are the most forward , although they come sooner to the goale , yet they must alwayes waite for the other . Mark then how we haue to doe , according as it is shewed vnto vs , & how we may learne it , by the example which is heere contayned .

But nowe let vs fall downe before the maiestie of our good God , in acknowledging of our faultes , praying him that hee will in such sorte make vs to feele them , that it may be to the end we may be displeased therewith , and that we alwayes may haue an eye to our condition which is so miserable , to the ende to haue our refuge to his mercie : and that it wil please him to receiue vs to mercie , and so to gouerne vs by his holy spirite that we may be rid of all earthly passions . And seeing there are so many vices hidden in vs , that wee may take the greater payne to examine our selues , to the ende alwayes to haue recourse vnto him , who is able to cleanse vs : and that wee maye so fight , against whatsoeuer thinge doeth hinder vs from dedicating our selues wholly to his seruice , that in the meane time we know , that it is farre of that our conflictes doe deserue to bee approued of him , but so farre foorth as hee beareth with our weakenesse . And also that we may haue recourse vnto his power , knowing the neede that wee haue to be succoured of him : & that by this meanes , we learne onely to reioyce in him , and not to doubte but that as he hath once reached vs the hande , he wil likewise continue more and more to strengthen vs , vntill that wee haue ouercome bothe the Deuill , and all the assaultes , that he can assayle vs withall . That not onely , &c.

❧ The fifth Sermon of Iacob and Esau , Genesis 25.

29 Nowe as Iacob was seething Pottage : Esau came out of the fielde and was hungry .

30 Wherefore Esau sayde vnto Iacob : Suffer mee to k●eele foorth of this Pottage so red , for I am weary . Therefore euery one called his name Edome .

31 But Iacob aunsweared , Sell mee now thy birth-right .

32 And Esau said : Beholde I hasten too death : & what auayleth this birthright vnto me .

33 To whome Iacob sayd : Sweare vnto me this day : who sware vnto him . So hee solde his birthright vnto Iacob .

34 Then Iacob gaue Esau breade and pottage of Lentills and he did eate and drinke and rose vp , and went his way , and Esau contemned his birthright .

WE said yesterday that God approueth and ratifieth his election , when hee gouerneth his Children by his holy spirit , and that hee maketh them to striue vp to the heauenly life , and giueth them an affection to despise the world , and to looke vp more high . Contrariwise , that he discouereth what mans nature is , when he letteth loose the bridle to those that are reprobates , so that they become as it were brute beastes , loking to nothing but this brickle & transitorie life . We haue the confirmation of this doctrine , in the history which Moyses heere reciteth : For on the one side he setteth Esau before vs , who returning out of the feeldes from hunting , was as a famished wolf : he desireth nothing but to eate , and moreouer is content to sel his birthright with another and heere he renounceth his birthright , so that he may haue wherewith to fill his belly . Hee then esteemeth the Pottage so highly , that his birthright was nothing vnto him in comparison thereof . Now let vs marke ( as it hath already byn touched before , and as we shal see more fully ) that this was not an earthly priuiledge , to wit , that he should haue a double portion , and that he shoulde be aduaunced in his fathers house : but it was to be the chiefe of the Church of God , wayting till our Lorde Iesus Christ should appeare for the saluation of the worlde . Now although this was a thing of such importance : yet Esau preferreth his belly , and hee careth for nothing , so that hee may haue meate . On the other side , Iacob although he had made ready his dinner , or his supper ( albeit it were his refection , ) and that hee had an appetite to eate , yet , hee chose rather to abstaine and defraude him selfe , then to let slippe the occasion of getting the birthright . Wee see then that Esau was but as a beastly man , who fought nothing but to be fed and nourished : yea and to bee well frankt . Iacob is a weake man , subiect to hunger and thirst : yet hee bridleth himselfe , and looketh vp higher then too this worlde , and forgoeth bodyly meate , to obtaine a spirituall benefite , which was of more value then an hundred , yea then ten thousand liues . Marke briefely what wee haue to learne of this history .

Nowe it is very true that a man might think at the first blush , that this was but a Childish toy . For what hurt was it in Esau , after that he had laboured and taken great paine , yea for to bringe Venison vnto his father , if he were weary , if he weare an hungred & should demaund to eate ? It seemeth not that this should be imputed vnto him for a faulte . And againe on the other side , some man might say , what crueltie was there in Iacob , seeing his brother in such want , not to succour him , at the least with halfe of his repast ? For hee shoulde not haue tarryed his brothers complainte , and till hee had cryed for hunger , but rather ought frankly to haue offred him of that which he had prepared for him selfe . For if hee had seene but a straunger too bee so needie , so weary , and so weake , hee muste yet haue giuen him some refreshinge and almes .

But beholde his owne brother , for they were borne bothe in one belly : yet hee leaueth him in this case , and vouchsafeth not to giue him one spoonefull of his pottage . A man might say therfore that Iacob was too too vncurteous . And againe . Why shoulde hee compell him to sell his birthright ? For hee put heere the knife as it were to his throte , and wee knowe that bargaines are alwayes of no force , when there shall be any violence offered : If men doe any thing by constraint , or if they promise any thing by compulsion rashly , they are not bounde to keepe it . But see Esau , who was an hungred , hee could doe no more , he was so farre past him selfe , that hee knoweth not what his birthright meaneth . So then , besides the crueltie of Iacob , there was to grose an ouersight : and when he barganed , what othesoeuer came betweene , yet this ought not in any case to holde , by any right or reason . Well , notwithstanding all this , this is not recited to reproue Iacob , as though he had committed any faulte , or offended either God or his brother : But contrarywise the holie Ghoste geueth him heere testimonie , that hee sheweth vs the waye howe to search after Heauenly thinges , and that first of all wee must seeke the kingdome of God , and renounce our owne desires , or else in such wise captiuate and bringe them vnder , that they hinder vs not from looking alwaies to the principall .

And contrarywise the example of Esau is sette before vs ( as the Apostle sheweth ) to the end , Wee should not be prophane as he was : that is to say , that wee shoulde not bee giuen to the earth : but that wee should thinke that this which is promised vs , is belonging to eternall life . So then , wee muste not iudge of this history after our naturall opinion : but wee must way to what ende and purpose it is heere rehearsed , to the end wee may the better make our profite of it .

Now I haue already sayd in the first place , that God would as it were seale his election heere , in the person of Iacob : and that hee hath shewed also in the person of Esau , that hee was of the number of those , that were caste off from him . It is very certaine that if Iacob had not beene gouerned by the spirite of GOD , hee had beene altogither like his brother Esau . But wee must see how the spirit of God was rather giuen vnto him then vnto Esau : We shall not find this diuersitie , but in the onely free goodnesse of God . So then , let vs knowe that Iacob was led with an holie affection , forasmuch as God had holden him of the number and company of his Children : as also S. Paule sayth : That wee are the woorkmanship of God , created to good woorkes , the which he hath prepared . He speaketh not there of all men in generall . It is true that God hath created vs all without difference : but there is a newe creation in those , whom God reformeth , and whom hee purgeth from their wicked lustes , to the ende that hee may bring them to him selfe , and conforme them to his righteousnesse , so that they desire nothing more then to honor and serue him purely . Marke therefore a seconde creation which God worketh in his Children . So then , let vs knowe that if God reach out his hand vnto vs , to shewe vs the way of saluation , if he giue vs courage cheerefully to march forewardes , and strengthen vs also to continue therein , that then hee sheweth that his election is not in vaine and friuolous , but hath it full effect and vertue . To conclude , when he abandoneth vs , and that we are as strayes throughout all our life , that we forget the saluation of our soules : let vs know that heerein he declareth his cursse vppon vs . And so let vs learne to tremble , as often as wee see men besotted in beastlynesse , so as they knowe not their owne state and condition , neither to what ende they were created , nor wherfore God hath placed them in the worlde : when we see this , it behoueth vs ( I say ) to tremble and to pray vnto God , that he will not suffer vs so to bee estraunged from him : but that he will alwayes holde vs in , and keepe vs , and that hee will imprint in our heartes , suche an assurance of the hope which he hath giuen vs , that we may beare therin the right marke of his election , as if men spreade a little waxe vpon a seale , the forme of the seale will remaine perfect , but the wax hath the shape and image thereof . So , when our Lord engraueth his feare in our heartes by his holy spirit , and such an obedience towardes him , as his Children ought to performe vnto him , this is as if he should set vpon vs the seale of his election , & as if he should truely testifie that he hath adopted vs , and that hee is a Father vnto vs : For asmuch as we haue the earnest of his free adoption : that is to say , the holy Ghost . But now let vs come to that , which is heere handled particularly . It is saide :

That Esau beeing returned , he asked of his brother Iacob , that hee woulde giue him of that red Pottage , and of that meate : He saith it , but this was as it were in contempt : and yet heerein we see , that he was not so delicate and fine mouthed : but hee could doe no more , hee was so weary , that he knew not what he did : and therefore he asketh nothing but to be satisfied . And heereupon he sayth : Giue vnto me : as if hee shoulde say : It is all one vnto me , whether I eate browne breade or white , so that I may fill my belly , admit it were but with Acornes , it is all one vnto mee . A man might heere finde some coulour to excuse Esau : and it seemeth that this might wel haue bin pardoned him . But what ? So much the more in this must we beholde , that our desires howe natural & lawful soeuer they be , are yet neuertheles to be repressed , when there is any question of the heauenly life : for then wee must bring vnder euery consideration , and rather loose life an hundred times , then goe out of the path of saluation . It is not enough therefore that men abstaine from those actes that are altogither dissolute and wicked , and whereof they may bee ashamed , but yet whatsoeuer desire they shall haue , yea permitted vnto them of God , which is not altogither condemned , yet must they tame them , when there shall be any comparison with spirituall benefites . But heereof wee shall yet intreate more at large . In the meane time it behoueth vs to note this point , that Esau sought not after great dayntyes : he saw the Pottage , whereof mention is heere made , and he asketh nothing but to be satisfyed therewith .

Nowe Iacob asketh of him his birthright in payment . If he had asked it of him through ambition , and that it had not belonged vnto him , vndoubtedly it had beene no bargaine : on the other side , the malice which he had , could by no meanes haue beene excused : and farther this had beene to commit an outragious and theeuishe acte , so to holde his brothers throte shut vp , as to say : if thou wilte not forgoe vnto mee , all that belongeth to thee , I wil not giue thee one morcell to eate , rather thou shalt perish . And to what extremitie woulde this growe ? But Iacob demaundeth nothing of Esau , but that which was before giuen him . For he was taught that before the two children were borne , nowe already this sentence was pronounced , that God had declared , that it muste needes bee that the elder must serue the younger . Iacob then , in respecte of God possessed already through faith the birthright : It is true that that stoode him in no steede in the iudgement of the worlde : but the question is heereof the right title , that he knew that God had appoynted him to bee the first borne , & had declared , that the birthright belonged vnto him . So then , hee robbeth not Esau of any thing that was his , but hee rather asketh againe that which was his owne : as if hee shoulde haue said , Because thou art firste come out of the wombe , thou despisest the sentence that God hath giuen , both concerning me & thy selfe : but yet that must stand which God hath decreed , it can not be called back againe . For my selfe , I alwayes remain in this hope , that I shall obtaine , that which was promised vnto me : but for thy parte , this is to the end that thou shouldest vnderstand that I sette more store by the seruice of God then by mine owne life : and therfore sel me thy birthright . We see heere briefely , that Iacob woulde not get the good of another by deceite or malice , neither enforce his brother to spoyle himself of that blessing which belonged vnto him , but he demandeth , that that which God had giuen him , might be approued and ratified amongst men . Loe then the summe of that whiche is spoken heere . And therefore they , who will vse so great rigour , to get the substance of an other , & to enriche them selues with the losse of their neighbours , haue not whereof to make them any buckler heere : as wee shall see very many , who will espye out occasions , that if a poore man , be in any extreame necessitie , it must needes be that he be robbed . Lo then they wil pray & violently grate vpon him . For then they wil bargaine with him , when they see him in this case , & ô say they ( who liue vppon spoyles , as Haukes doe vpon the pray ) this man must passe through my handes . Lo then a poore man who shall haue but one fielde or one medowe : if he be indebted or faile to find money to pay , if hee come to some Vsurer , he wil say vnto him , loe there is no remedie I must needes sel you such a peece , ô I haue no money ( saith he ) at this time , & yet in the meane time he will keepe his money in his pursse , watching that occasion , which is as a robery , forasmuch as he seeketh the meane to deceaue his neighboure . This is commonly seene , that he that shal be pinched with any misery , he shal be eaten euen to the bones , of such as onely haue the meanes to succour those that are in necessitie . But if such wicked wretches , ( as I haue sayde ) will cloke their iniquitie in the person of Iacob , it is too too vaine a thing . For Iacob sucked not another mans good vnto him self , nor he sought not to enlarge him selfe to the end to lessen his brother : but he remayned in the possession of that which God had giuen him . The birth-right was his owne alredy , in deede not according to the order of nature , but because it so pleased God . Inasmuch therefore as he deceiued none , did wrong to no man , neither vsed any rigoure or excesse to drawe anothers good vnto himself , we must not take any paterne and patronage from hence of those same theeueryes and oppressions which commonly are exercysed amongst men . And forasmuch as the question is heere of a spiritual benefit that Iacob seeketh not riches , he seketh not his commodities , nor any earthly honor , to aduaunce himselfe aboue his brother : he forsaketh all this , this is all one to him : but hee would haue that which God had promised him : that is , that though he be small in 〈◊〉 worlde , though he bee afflicted , tormented & … ured , and that men doe him many iniuries , it 〈◊〉 all one vnto him , so that this inestimable treasure be reserued vnto him : that is to say , that of his race shal come the saluation of the world , & that withall he is made of the company and fellowship of Gods children . Touching Esau his answere , we see already that which the Apostle saith , and that which we haue also alledged : that he was altogither a prophane man . I haste to death , to what purpose ( saith he ) shall my birthright serue me . In saying that he hasteth to death , and that his birthright serued him to no purpose : we see that he was altogither dul and blockish , and that it was all one to him , so that he might passe this present life .

And loe also what this worde , Prophane importeth : for it is contrary to the word Holy. And what meaneth this word Holy ? To be holy , is when wee are separated and put a parte to serue God : For all the worlde is ful of filthines and iniquitie , as Saint Paule saith . And when we shall haue our conuersation heere beneath after the common manner , this is to defile our selues with all filthynesse . But to th● end we may be holden for the children of God , it behoueth that we bee separated euen as S. Paule speaketh therof , in the first chapter of the first Epistle to the Corinthians . It behoueth that God gather vs vnto himselfe . For if we walke among thornes , that is but to scratch vs euery minute ▪ if we goe through durte and clay , that is to beray vs . It behoueth them that we be seperated . But ( as I haue said ) the worde Prophane is contrary and opposite vnto this . Wh●●●●en must we do ? This is it , that a man take good ●eede to himself : yea , euen to his body . For euen like as there are two parts in vs , to wit , the body and the soule : so the spirituall life is , when we know whervnto God hath called vs , and whervnto he dayly biddeth vs : to wit , that we should be heyres of the kingdome of heauen : See what it is to sanctifie our selues , as it is said Purifie your selues , yea all you that beare the Lordes vessels . And S. Paule alledging this place saith : Hauing therfore such promises . That is , that God accounteth vs for his seruants & children : Let vs take heede that we cleanze our selues from all filthinesse , aswel of the body as the soule . But beholde Esau , who hath no care but for his belly , and that he sheweth very wel when he saith : Beholde I haste to death , & what shall this birthright auayle me ?

Yea , but it was for euerlasting life , it was for an heauenly inheritance : hee hath no regarde to all this . So then we see , that he did eate as a Dogge , or rather as a Hogge that had his nose alwayes in the swil trough , and sought for nothing but meat . Beholde then the disposition of Esau , which is declared vnto vs in these words . And so the exhortation of the Apostle ought wel to be practised of vs : when he sayth , Let vs not be prophane men as Esau was : For see what is the cause that maketh vs to forgoe the hope of that saluation that God hath giuen vs : when we are snared in our owne sense , and in our carnall desires , it is certaine , that wee are quite out of taste with that which appertaineth to the saluation of our soules , that hath no sauour with vs : so that there is neither word of God , nor promise , nor any thing , which we doe not lightly esteeme , when we are so prophane .

Now then , let vs take good heede , when we are prouoked with some desire to think , Goe to , God hath not placed 〈◊〉 in this world , to perish as Asses & horses : he hath giuen vs a soule , wherin he hath engrauen his owne image . So then , it behoueth vs alwayes to labour and to aspire vnto this heauenly immortalitie , and specially to inforce our selues to fight against all our affections , and not to bee so holden heere belowe , that we striue not alwayes to breake and vndoe these cordes , that hinder vs , that we cannot come directly vnto God . Marke then what we haue heere to learne . That wee bee not like vnto Esau , saying : I haste to death & whereto shall my birthright serue me ? What ? shall wee doe such dishonor vnto the dignitie & nobility , which God hath placed in vs , forasmuch as he hath giuen vs immortal soules : that we say we are not of this worlde , our place is aboue , & our right is aboue , & in the meane while , shall we rest & be entangled heere ? So then , though wee should perishe an hundred times , yet let vs knowe , that God hath reserued a better life for vs , and that there is our soueraign good that we ought to esteme : & albeit that we want & haue need of transitorie benefits , which onely serue to maintaine vs heere beneath , yet let vs beare it patiently , and let vs alwayes marke , if I dye , not to say I perish , or I am vtterly lost & caste away : For this is but a passage by death , to goe from one life to another . We must therefore looke vp thither . And this is the summe of that we haue to marke heere . But howsoeuer it be , we see here how God hath laid open the beastlynes of Esau , & hath shewed that he was alredy forsaken of him , & was not gouerned by his holy spirite : as the wisest of the worlde , albeit it seeme they pearce thorowe the cloudes , yet are they so dull and blockishe , that thy regarde nothing but that which is present vnto them , and therto they wholly giue them selues . We shall see therfore the wittiest & those whom men so greatly magnifie , which looke to nothing but to builde their houses . Now I say not onely to builde goodly palaces : but also to get greate reuenewes for their children , to aduance themselues , & to becom great states , to liue at ease , to be feared & honored , & that all the world may be constrained as it were to passe through their hands : and in the meane time : as for God , they do not much remember him , and they are in such sorte vnthankfull , that it were much better to be a Hog or an Asse , than to be like vnto them . And why so ? A Hogge hath but his naturall appetites : when his belly is full he will sleepe , or hee will wallowe in dunge : and he is well contented with it . But men , what desires haue they ? It is certaine that there can bee founde no greater greife to torment them withall more cruelly than their owne appetites . So then for this cause , they are in continuall vexation and torment , inasmuch as they respect nothing but this life : and if they once dye , why with them as it seemeth , all is deade . Likewise wee see in all the reprobate , that they haue not any taste of the Heauenly life . And therefore wee muste so much the more pray vnto God , that he will open our eyes , to the ende we may alwayes see beyonde these present things , & that we may keepe our selues therin , in such sorte , that we be not holden heere beneath .

But Iacob contenteth not him selfe that Esau hath simply solde him his birthright : but hee will haue an othe . Esau sweareth : this is all one to him : and heerein we see howe God threwe him vnder his feete . For although that hunger oppressed him so hardly , that he was constrained to renounce his birthright , yet when he came to sweare , and that the name of God was taken to witnesse , and protested that God should be his iudge & punish him , if he were forsworne and disobedient , & kept not his promise : when all this was doone , and he not ignorant what his birthright was worth , it must needs be saide , that the deuil had altogither blinded him . But heerby we are admonished , that when we haue once begun to starte away and to turne our backs to God , it must needes bee that so much the more we be indurate and hardened , to haue no more vnderstanding of God then brute beastes . And when we haue after a sorte renounced the inheritance of saluation , it shall come to passe that wee shall renounce it an hundred & a thousand times , yea the deuil wil finde an hundred meanes in one day , to plunge vs in the gulfe of perdition , whereout we shall neuer be able to helpe our selues . Mark then what we haue yet to obserue vpon this place : but by the way we haue to consider Iacobs abstinence . Beholde an example of true fast , and not as the Papists imagine . It is true , that fastes are commaunded vnto vs in the holy scripture , for diuers causes : For they serue to tame our carnall affections : and we must so cut off our drinking & our eating , that the temperance which God requireth of vs , may be as a continuall fast , for the whole time of our life : but yet it is oftentimes required , that we should lessen our portion . And why so ? To the ende wee may bee the better disposed to prayer . And againe , when we are afflicted , there is no question then of banquetting and making greate cheere : if God threaten vs , and that he will shewe vs some signe of his wrath ( as he sayth by his Prophet : ) I then call you to mourning and weeping : and if we loose the raines to our desires , it is as if wee should bid him battaile and despite him . Marke then howe fasting serueth to humble vs before God , and to make vs as wretched malefactors acknowledging that we haue offended him ,

Moreouer , the fast whereof mention is made heere , is that which causeth a man to abstaine , yea from eating and drinking , if the same hinder him from seruing God , and which maketh him rather to forsake his owne life , then to bee turned away from Gods will . For ( as wee haue already said ) Iacob suffered asmuch as his brother Esau : It is very true : that he had not trauersed and runne so farre that day in the fieldes and woodes : hee had tarryed in the house after his accustomed manner : but albeit that he had made ready his dinner : hee was an hungred and had an appetite to eate , but howsoeuer it was , hee lyked better to abstaine , & to captiuate him selfe , and to renounce his dinner , and as it were his owne life , then to lose this occasion , which hee had , that his birthright might be confirmed vnto him . So then , wee haue heere to make comparison betwixt Iacob and Esau , and to make our profite of the exhortation which wee haue alledged : that is to say , that we bee not prophane . But contrary wise it is sayd of Esau : That hee did eate and drinke , and rose vp and wente his way .

The speach heere at the firste sight is simple , but it carryeth much with it : For it was not enough that hee had saide that Esau , without any further thinking of the matter had emptied his dish & was gone : but Moyses sayth , that he did eate & drink , that he tooke his refection wholly at his ease , and that he was wel filled , as though his birthright had beene nothing vnto him . And this is the conclusion which he setteth downe .

That he contemned his birthright . But before wee come to this , it is saide that hee did eate , that he drank , & rose vp , & wente his way : wherein it is shewed that Esau was abashed at nothing , but he was as a Dog , that did nothing but shake his eare , after he had eaten & drunk . Then he went his way and pleaded not the matter against his brother , as they which repent themselues , and are better aduised , when they haue doone any vnaduised acte . They consider , Alas what haue I doone ? What shall become of me ? How farre haue I ouershotte my selfe ? Esau thinketh nothing of all this : but he leaueth his brother after he was full : he rose vp , & had no care of any thing . Now therfore we haue heere to beholde how the Deuil , when he hath taken possession of a man , maketh him so senseles & blockishe , that hee hath no feeling of sorrowe in himselfe , no remorse nor scruple , although hee see that he be as it were cut off and banished from the kingdome of God , yet hee is no whit moued with it . But this which I haue touched ere while is yet better expressed : that is , that alwayes we fall from one euil to another : & when the deuil hath gotten vs into his snares , hee so entangleth vs in them , that we can neuer winde out . But we must gather this generall doctrine of this historie , that is , that we alwayes thinke vpon that which is said by our Lorde Iesus Christ : Matth. 6 . 3● That first of all we seeke for the kingdome of God : and that the rest shal be cast vnto vs . Now when he speaketh of the kingdome of God , this is not onely to be vnderstood of life euerlasting , but this also is comprised in it . For the kingdom of God is , that God be gloryfied in vs , that hee be serued and worshipped , that we bee his people , as also he hath mutually sanctified vs : as he hath spoken thereof by his Prophet Esaie : Sanctifie the Lord of Hostes , and he will sanctifie you , and will be your strength . When we shall therefore seeke that God may bee honored , & that we labour to dedicate our selues to him , & to be , as it were liuing sacrifices : then shall all other thinges be giuen vnto vs : that is to say ( as Saint Paule also hath declared : ) God will shewe himselfe a father aswell of our bodyes as of our soules . For he sayth vnto Timothie , that if we walke in the feare of God , thinking more vppon Heauen then vppon the earth : 1. Tim. 4.8 . We haue the promises ( howsoeuer it be ) of this present life , aswell as of the life to come . It is very true that the promises belonging vnto this present life are accessories , that is , no other then that which followeth and dependeth therevpon : but it is so much , that if we leane vpon the bountie of GOD , and striue thither whether he hath called vs : that is to say , to the saluation which he hath so dearely purchased for vs , by our Lord Iesus Christ : God will not only become the father of our soules , but also of our bodyes . Wee are thorowly assured of this , and ought to bee resolued in it . But now ( howsoeuer it be ) if we must be ready to renounce this present life , and all the commodities which are heere . If wee muste renounce our own life , by a stronger reason we must renounce to liue . Now we cannot liue heere without eating and drinking : but yet it behoueth that we be ready to suffer hunger and thirst , rather then to be turned away from our calling : and not only this , but when the question shall be of death , wee must offer our liues to God , doing him this homage , and alwayes desiring rather a pretious and blessed death before him , then all the liues that might bee imagined in this worlde , which he shal accurse . Beholde then the rule that is giuen to all Christians , & wherby they are tryed if they be the true children of God : & that is , when the worlde hindreth them not to serue God , but they alwayes march on forwards by that path which is shewed them by the holy Scripture . When I say that the worlde letteth them not : I vnderstande not onely those wicked lustes as drunkennes , whordom , couetousnes , and such like ▪ but also those desires that are not vtterly condemned : as eating & drinking when it shal be permitted vs of God , and yet if eating and drinking shall hinder vs from seruing God , then we must so striue , that our desires may bee tamed . Now this may be better vnderstoode , by the common experience we haue . There is a man which may liue in delights and pleasures , he hath to eate to the full , yea of all maner of dainties & delicates , and exquisite meates : but he must hange his conscience ( as they say ) vpon the rack , or rather be prophaned with the wicked worlde . For there are a great many conditions offred to many , which areas the intysing baites of Sathan . Thervpon they will think , ô if I were in such a place , I might gather a great deale of good , & afterwardes I should be in great honour , all the world would croutch vnto me : In the meane season I should haue my table wel furnished , I should haue wherewith to nourish me to my desire : yea & in mine olde age , when I should haue gathered togither my liuelode & rents , I shuld be assured to liue at mine ease . But I cannot attain vn to it . But wherto tendeth this ? Euen hetherto , that I cannot doe this , without beeing in great danger , to bring my self to great wickednes , yea and without vtter estranging my self from God : Howsoeuer it be , I cannot serue God purely as hee hath commaunded me . But if any man be temped with this , it is certaine that he is like vnto Esau , if he make choyse of this condition , which shal be more agreable to the worlde , and in the meane time shall forsake the meanes he hath to serue God , and to liue in the peace and tranquilitie of a good conscience . For hee considereth not : I am a weake man , and haue much a doe to holde my selfe in the feare of GOD , although , I bee euery day exhorted vnto it : yea , and thoughe I doe giue my selfe wholly vnto it , and inforce my self thervnto : and what shall become of mee when I shall haue no worde of God , that I shall not be exhorted to doe my duetie , and that I shall bee intangled with many businesses and affayres of the worlde ? If a man thinke not of all this , and that he make choyse of a good table , that is to say , if he rather choose an estate whereby hee may enrich him selfe , it is certaine that he shal be resembled vnto Esau . Contrariwise , when wee shall think : Goe too , it is true that we shal be at our ease , if we wil forsake God , or rather departe from him , and wil decline , be it neuer so litle from a good way . But what ? The deuil wil by & by find new sleights to bring vs wholly to wickednesse , in such sorte that we shall be as a desperate people . But let vs preuent such a danger , and rather let vs loue hunger & thirst , yea and to feede straightly , and not to haue any great pompe and great superfluitie : Let vs choose rather , I say , not to haue so great an estate , and holde our selues in sobrietie , then to be rich and wealthy , and notwithstanding to forget our selues , and to haue all our ioy here beneath . When wee shall so behaue our selues heerein : loe how we followe the example of our father Iacob . But as I haue sayd already , the question is not onely of forsaking our ease and commoditie , but also , when neede shal be , of our owne life . For if so be , wee must dye to make confession of our faith , suche as God requireth of vs , & to glorifie the name of our Lord Iesus Christ , and must passe that way : we must likewise also forsake our owne life , and all that belongeth vnto it : and if we do it not , we showe that we know not , what it is to haue tasted of spirituall blessings : but that we haue loste all taste of them , forasmuch as the deuil hath made vs drunken with his poisons , and hath bewitched vs and made vs senselesse and blockish . We see heere by the way howe profitable this history is vnto vs . For besids that we haue said already , that God hath ratified his election , & hath discouered that which was in Esau & Iacob : heere our father Iacob reacheth out his hand vnto vs , and sheweth vs that all the pleasures of this worlde , ought to bee nothing vnto vs , no not our very nourishment , when there shal be any question : to be as poore starued people , that we rather forsake to eate and drinke , when all shal be made ready , yea specially , when the smell shall haue prouoked vs , that we imagine to haue the morsels already in our mouthes , and to haue swallowed them downe , when we shal be come so farre , neuerthelesse , that we enter into such a combate against our selues , that we renounce our naturall inclination , and specially that which is not vtterly condemned amongst men , if it let vs from comming vnto God , if it hinder vs , or intangle vs heere beneath in any corruptions . Beholde what we ought to doe . And moreouer that wee take good heede on the otherside , that we be not like vnto Esau , and that wee alledge not this , and that as many say , ô wee muste liue . We way well haue our excuses before men : but when we shall come to render a reckoning before that great Iudge , who hath declared vnto vs , that hee will haue vs to sette such price vppon the treasure of our saluation , that he hath offered vs in the Gospel , that we learne to withdraw our selues from the worlde , & that al that is in it be nothing in comparison of it . But this thing is practised after sundry sortes and manners : For when a Christian man shal haue plentie , if he be sober in eating and drinking , and do not so gorge himself , that he loose both his sense and memorie , but be alwayes disposed to prayse GOD , to execute the charge whereunto he is called , and to employ himselfe to that which belongeth to his estate & vocation , yf a man be so temperate , he is like vnto Iacob . For he forsaketh to eate and drinke , not because he vseth not the benefites that God hath put into his hande , but he forsaketh them , in brideling his desires , to the ende not to exceede measure : and after he alwaies lifteth vp him selfe on high , regardyng the seruice of GOD , and preferring it before any worldly thing . Againe , if it be necessarie that hee which was rich , should be poore : and that he had rather be poore , yea if it were but to eate rootes , if neede shoulde bee , rather then to bee alienated from GOD : and that alwayes hee remayne stedfast in it , saying , forasmuche as I am an heire of the worlde I oughte to bee well contented : and nowe yf I endure hunger or thirste , if I beare any necessities and miseries , I will pray vnto God that hee will geue mee patience . And this is the reason , Phil. 4.12 . why Sainte Paule also sayth , that he had learned , in the schoole of our Lorde Iesus Christ , to bee hungry and to be full : that is to say , when hee had enough , he lefte not to holde himselfe in : and when he had nothing he was patient in his necessitie : he had recourse to God and chose rather to haue many wants in respect of the world then to haue wherwith to growe and inrich himselfe , and yet to be emptie of heauenly benefites .

For it is certaine that Esau had his soule buryed in the pottage hee sawe there , he smelt them , and thereto hee layde his snoute . And wherefore ? Because hee had no other consideration then of this presente life . Loe , his soule whiche was buryed therein . Nowe wee may bee compassed round about , with all the goodes of this worlde : but it behoueth that the smell doe not so allure vs , that wee esteeme not spirituall things farre aboue them , and alwayes to preferre them . Marke then briefely , howe wee ought to apply this doctrine vnto our vse .

And moreouer let vs marke well that which is spoken heere , that the wickednesse of Esau was , because he made no account of his birthright . And therefore this is a signe that we contemne the graces of GOD , and as a man woulde say , cast them to the grounde and treade them vnder our feete , when we are so much addicted , either to this life , or to our desires : and when wee can endure and beare nothing : but wil haue all which is pleasaunt vnto vs after the fleshe . When then wee will in suche sorte holde our lustes , it is certaine that we make light accounte of that heauenly inheritaunce . For how shall that be estemed of vs ? It shal be esteemed of vs ( as I haue said already ) when the world shal be vnto vs , but as an accessory , & all that is in it , shal go as at the taile . But the gospel & the promises which are therin contained , wherby god testifieth vnto vs , how he hath adopted vs , & likewise how he wil haue vs to himself : this muste mounte vppe aboue them , and wee must bee rauished in them . And notwithstanding let vs well aduise our selues . For if once the Deuill gaine this of vs , that wee become beastly in our pleasures , he wil not put vs in minde for nought , we shal seke after nothing but this transitory life , we shall do nothing but run vp & downe like poore beastes , & haue no marke wherat to aime , as it fell out with Esau . I haue said alredy that these words are not put in in vaine . He did eate , he dranke , he rose vp and went his way . And what a company of such , and such like , doe we see at this day ? For they which haue their delights after the maner of the world , will esteeme vs for beggerly momes and they deride our simplicitie : Wel , wel , say they : let them haue their Gospell , and not withstanding dye for hunger , and let them be such as haue not a ragge to hange on their taile , and haue nothing to champe betweene their teeth , or rather let them droupe & hang their winges , and be so miserable as none can be more : and let them reioyce in their Gospell , asmuch as they wil , but we in the meane time will haue our swinge in this worlde , wee will haue all our desires , and our table well garnished . And aboue all these contemners of God , which are at this day aduaunced into states and dignities , it is well knowen howe they floute vs , and bleare out their tongue , if men speake vnto them of the gospel & it seemeth to them , that we are as mad men , whiche can not discerne betweene good & euil . And why so ? For they eate and drinke they rise vp , and goe their way : yea the worlde doth so holde them , or rather Sathan hath in such sorte possessed them , that Heauen is nothing vnto them , and they altogither forget euerlasting life . We see this , and yet it is to no purpose to pursue it : For our Lorde hath set before our eyes , that this is an horrible condemnation , when we fall into such blockishnesse , to preferre this life , which is nothing but a shadowe before that eternitie , to which God hath called vs . For let vs put the case , that we should liue an hundred yeeres after our death : & yet what is that ? If wee make comparison ( as S. Paule saith ) with this worlde , it is but a minute and a figure which passeth away , and in summe , but a moment .

Now contrarywise of what waight ought our immortalitie to bee with vs , which is offred vnto vs in our Lorde Iesus Christe , and whereof hee hath so well certified vs ? And yet concerning this life , who is it that can promise vs one day ? For they who are well fed , they growe therein , and there cannot be a minute to vpholde them : & specially intemperance choketh very many . And we see that men , the more they haue wherewith to do wel , they kil themselues . And yet in the meane season we cannot content our selues , but ( like poore beastes ) we must seeke for that which hath no certaintie : and in the turning of a hande al is lost . We seeke neuertheles for this , & herevnto we are giuen , yea wholly adicted , insomuch that we discerne not betwixt that which is permanent , and that which flitteth away : For if we contemne that which is euerlasting whither then goe we ? It is certain that the most wickedst themselues wil say , that this is a madnes : but after they haue saide it , they shew that they are strayed , and that they do not greatly passe for it .

And this is so common a vice , that it behooueth that the most perfect especially fight against it . And the Apostle not without cause handeling this matter sayeth : Bee not prophane : to the ende to make vs watchful : & to make vs thinke who wee are , and that we should not be so brutish , as to rest vpon this present life . So then , let vs go 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 , Matth. 5. 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 comming 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 from 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 conceiued great ioy , for that he shuld be put in possession 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 second 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 children 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 sonnes 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 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 oftentimes 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 open 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 inheritance , 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 from the conduction of God : seeing that we cannot be nourished but by his blessings . For when 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 then 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 , when we are in necessitie : and canst thou do this , & art thou able to winde out from 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 , to the ende that the shortnesse thereof be not obscure vnto vs : we haue further more perfection in the gospel . Seeing God then hath reueled vnto vs that which is profitable for vs to knowe , wee muste not desire visions at this day , but as often as wee shall be in any perplexitie or doubte , wee must haue recourse vnto the Scriptures : and when wee shall think vpon the meanes , let vs marke whether the same be permitted vnto vs , and whether God allowe of them . And when we shall find that the meanes which shall come into our heades , be not agreeable to the wil of God , according as it is contayned in the lawe and in the Gospel , that we then forsake all . Marke how we haue to followe our father Isaack , yea to ouercome this temptation which is very heauye and troublesome : that is to say , when we haue nothing wherewith to bee nourished and fed , but a very small pittance . For oftentimes the vnbeleeuers are founde to haue thirtie times more then is necessary for them , likewise a man shal find prodigal & dissolute persons , that wil wast and spende all the benefites of God : yea , and they will make hauock of them . But what of the poore faithful ones ? hauing traueled for to maintaine their life , yet scarsely doe they finde in the ende , howe to get their bread .

When therfore we see that God wil oftentimes thus proue those that are his , let euery one prepare him selfe thereto , and let vs not be abashed , although that our Lorde doe handle vs with such rigour and seueritie : Neuerthelesse this is not to defeate vs of that which hee hath promised vs , or not to holde vs for his children : & let vs acknowledge that the office of feeding and nourishing vs appertaineth vnto him , and that he wil doe it , although not according to our desires and fantasie . And moreouer when we see that God presseth vs not thereto , that hunger should driue vs as they say from doore to doore , let vs knowe that he beares so much with vs , by reason of our weakenes . This is the summe of that we haue to learne , concerning the example of Isaack . But heere a question mig●● be asked . Why God permitteth our father Abraham to goe into Egypt , and forbiddeth his sonne Isaack . But concerning this , wee haue to note that God knoweth who we are , what our strength is , and according to this also : he suffereth vs not to be temted aboue our strength , ( as S. Paule hath spoken ) calling him faithfull in this behalfe . God then knoweth that which he hath put into vs , for that which is there of nature , shall alwayes be to throw vs downe : but when he hath giuen vnto vs any power of his holy spirit , he knoweth whether it be in little or in great portion ▪ & according to this also he exerciseth our faith & our patience , & when he seeth that we are weake , he suffereth vs not to be tempted so strongly . Marke then how this came to passe : and this diuersitie which is heere put betweene Abraham & Isaack , is to showe that the faithful shall not alwayes be alike handled of God , for this reason that I haue alledged . Isaack was the successor of Abraham , he had the promise : and in this that hee was tryed and examined by diuers afflictions , it is euidently seene that God made him to passe , by one and the selfe same path : but notwithstanding ( as I haue already said ) it followeth not that hee had one and the like rule in all pointes . For our Lorde supporteth whome he will , and when hee suffreth men to be more hardly intreated , by and by hee likewise fortifieth and strengtheneth them .

Abraham forsooke not to returne to the countrie of Canaan , after he had dwelte in Egypt : but God also draweth him out of Egypt , as if hee had hild him by the hand : For hee might longe time haue remained there , seing himselfe rich there : but he might haue beene hated of the inhabitantes : & therfore God draweth him from thence , he might lykewise haue done the like to Isaack , but we must not set him a lawe . If any man reply heere , could not God haue giuen aswel an inuincible constancy to Isaack , that he should not haue slepte there , and could he not haue made aswell him to haue returned ? Yes very wel : but can we binde him to that . It behoueth that he gouerne vs according to his infinite wisedome , and not according to our foolish dreames and fantasies . Let vs mark well then , that when there is such a diuersitie in the tentations of the faithfull : it is because God knoweth what euery one will be able to beare . And alwayes let vs haue recourse to this sentence of S. Paule : That wee hope in him , if he examine vs , if he place vs in the battel , if he trye vs with many greefes , that notwithstanding he will prouide for this , that we shall not bee altogither ouercome or vanquished . Marke wherfore it was forbidden Isaack to goe into Egypt . Now it is said vnto him .

That he should dwel in the countrie of Canaan , and that God will alwayes be with him , and that he wil fulfill the othe which he had sworne vnto his father Abraham .

This is to say , that he would multiply his sede as the stars of heauen , & that in his seede all the nations of the earth should be blessed . Here we se why god suffred not Isaack to go into Egipt : that is , that he might not forget the promise which had by giuen vnto him concerning the land of Canaan , & likewise that he should content himselfe therein , and altogither rest him self there . Now if Isaack who was so excellent in the faith as wee see by all his life , & to whom the holy Ghost hath giuen such a testimonie , had such need neuertheles to be so bridled , what shal become of vs ? Euen so we ought not to maruel , if our Lord doe oftentimes holde vs as it were chained in , and that he giue vs not licence to roue heere and there : for he knoweth that this shall be to cast vs to vtter confusion . So in asmuch as we haue so slippery a memorie , insomuch as there needeth nothing to cause vs to stray , so as we knowe no more which shal be our right way : this is the cause why our Lord giueth vs not so great libertie as we would . And likewise as often as we are holden within straighter boundes than our fantasie desireth , let vs knowe that if our Father Isaack had such neede thereof , we by greater reason , who are come nothing so neere to such excellencie of vertue as he , haue greater neede . Nowe in the meane time wee see that in Isaack , which ere while was declared to bee in Abraham . God saith vnto him , that hee will giue him all those countryes that hee sawe , and through which he walked : yea , but notwithstanding hee sayeth vnto him : Thou shalte dwel there as a straunger . Marke twoo thinges , which yet seeme contrary . For if God will giue him that land for a possession , Why doth he not hasten it ? Why doth hee suffer him 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 , which we apprehend not after our reason and carnall feling : notwithstanding we must say , it suffiseth vs that he hath spoken it , he wil performe it : When therefore we can fetch all our contentment from the word of God only , them let vs assure our selues of a right tryall of all that which wee proteste , that we beleeue in him : but if wee will alwayes haue a gage , and haue all that wee desire , it is certaine that the worde of God shal not be esteemed of vs , and we can not exercise ourselues , sufficiently 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 suspence , 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 . When 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 , them 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 them 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 interpretation of S. Paule sheweth vs , that that which was aswell spoken to Abraham as to Isaack , was not onely to be vnderstoode in 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 propounded 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 presented 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 that when wee shall obay him , hee will accepte this as a sacrifice of sweet smelling sauour : and yet notwithstanding all that wee doe is nothing , there is no strength in vs : neuerthelesse if God wil honour vs so , without any worthynesse of ours , must we therfore be sluggish , and not thorowly imploy all our powers to his seruice , especially according to that grace which hee shall haue giuen vs , and according to our strength ? and yet without all indenting or couenaunting with him ?

Marke then how the faithfull ought to be prouoked : and that this also is to teach vs alwaies to continue , to walke on in feare and carefulnesse , when our Lord sheweth vs that they whome hee hath called , oftentimes make and shew themselues vnwoorthy of their calling . To the ende therefore that we doe not tempt him , & that we may be ready to receiue that which he teacheth vs , marke wherefore it is said that he rewardeth our seruices : not because we merite any rewarde . For ( as I haue already sayde ) wee muste not heere reason of that which we can doe : For we can doe nothing at al : and specially that which wee haue doone by the grace of God deserueth no rewarde : For God can iustly condemne it . But the question is , that God accepteth that which we doe of his meere liberalitie , to the end to make vs more couragious . And euery one ought to apply this to his profite , when we feele that we are slow to doe wel through our negligence and slouthe . Loe then briefely what wee haue to learne heere .

Nowe when it is saide that Abraham obeyed the voyce of God : this is to shewe vs the true rule howe to liue wel , to the end that euery one frame not vnto him selfe deuotions aparte , as we are accustomed to doe : For when men will serue God , what do they ? They take libertie to liue after their owne deuice , and they contemne whatsoeuer God commaundeth . What is that , that men may call the seruice of God in the papacie ? That which men haue diuised of their owne folish braine . For when men shall haue diligently gathered all their iuglings togither , which they play there , if it bee said that God be wel serued and honoured , & yet they doe nothing of all that God hath commaunded , and that they doe despise him : It falleth out therevppon , euen as he himself complayneth therof : to wit , that men for their traditions reiecte that which was ordained for them .

Seeing then , that so it is that we are so inclyned too sette out our owne foolish imaginations , let vs learne that when the holy Scripture speaketh vnto vs of liuing well and holyly , when it speaketh of the perfection which GOD alloweth , that is to obay his voyce : as also he sheweth vs by his Prophet , Haue I demaunded you to offer mee any sacrifice ?

Nowe it is very certaine that GOD had required it ? And why then doth Ieremie speake thus ? It is to shewe vs that God resteth not there . Where then ? That we obay his voyce saith he Marke then the principall , and where wee must beginne , and which also is the end , whereto we must striue and contende : that is to say , that God hath authoritie to rule vs , and that wee bee his subiectes . But notwithstanding wee shall finde it straunge , that is heere spoken , that Abraham kepte the Commaundementes , Statutes , Ordinaunces , and Lawes of the Lorde . And yet hee had not so much as one worde of all the Lawe in wryting . For wee knowe howe longe a time there was betwixt the calling of Abraham and the law : to witte , foure hundred and thirtie yeeres . How is it then that God now sayth , that Abraham kept his Commaundements , statutes , ordinaunces and lawes ? This is , as we haue seene before in the 18. Chapiter : for albeit hee had yet nothing written , yet notwithstanding Abraham was not ignorant of that which God should afterwardes teach his people . For he had two manner of wayes to gouerne his people : but yet this was not for that in respect of himselfe he was chaungeable . God therfore had not alwayes one and the same way too teach the faithfull : but howsoeuer it was , yet the rule was one , whether it were written , or inspired to them , whome he reserued to himselfe .

So , howsoeuer Abraham had not yet the Law written , yet he had sufficient instruction , to know how he ought to serue GOD . This therefore is that we ought to learne off this place .

But howsoeuer it bee , GOD in the meane while , sheweth that if we bee ready to obay him , and to bee subiect vnto him , that on his parte hee will neuer fayle vs to shewe vs the way wherein we ought to walke , & walking therin we shall not be deceiued . But if before there were euer any scripture . Abraham had statutes , commandements , lawes and ordinaunces : at this day by a stronger reason , when God hath declared himself so familiarly by Moyses , to whom he hath further ioined the Prophets , to the ende they might there haue a more easie vnderstanding of the law , and seeing he hath spoken in the Gospel so cleerely , shall wee doubt that hee doth not the office of a good maister , to shewe vs all that is good , right and iust ? But what ? The ingratitude of the worlde is suche , that it wil not be subiect nor brought into order vnder him : and this is asmuch as if men would be more wise , then is permitted vnto them , & would haue a wisedome by themselues , as though it had neuer beene sayd : To God who is onely wise , be honour and glory . 1. Tim. 1. When S. Paule sayth that God is only wise , this was not only for him , but this was to the end that wee shoulde search for all wisedome in him . For when wee will not accept this for the onely rule which he hath giuen vs , this is as if we should say , God knewe not all that was necessary for vs , it must needes bee that wee inuent of our owne braine yet some what more : and say this will bee better . And what blasphemie is this ? O when we serue God after this sort , it is as a man woulde say to spit in Gods face . So then let vs note that when Moyses after he had spoken of the voyce of God , addeth his commaundements , his statutes , and his ordinaunces , it is to shew vs that God will not in any poynt faile all those , who shal be his disciples , and shall come to be ordered by him , to hearken to his voyce . And in deede this is not onely in this place , no nor in that we come to alledge : but as it were thorowe out all , where our Lorde recommendeth his law vnto vs , and sheweth vs that it contayneth all that is necessary to leade men rightly the way to saluation . And thus much concerning the words that are touched in this place . So then , when we will walke as it becommeth vs , let vs marke that there is but one onely Iudge , to whome wee haue to render account . But what is it that this Iudge demandeth ? Not that euery one should be driuen by his owne fantasie , or that our good deuotions should be put in the place of his word : but that we should hearken vnto the voyce of our God , and then that wee should be apte to learne , to bring vs in order vnder him : & in steede that men imagine , that they haue doone wonders to binde God vnto them , by their vertues and merites , that we content our selues to be approued before him and his Angels , although the worlde be not contented therewith .

But now let vs fal downe before the maiestie of our good God , in acknowledging of our faultes , praying him that it will please him to touch vs to the quick , that wee may more and more bee brought both to repentance & to humilitie , continually to lament before him , and to pray him , that it will please him to cleanse vs from all our vices , & to make vs to walke in such integritie , that our life may be fully framed to his righteousnesse , and that by this meane , his name may bee gloryfied : when he shall haue al the rule ouer vs , and that we shall walke according as he hath taught vs by his worde , without adding any thing therto of our owne : and that he will in such sort supporte vs in our weakenesses , that we ceasse not alwaies to continue in his holy vocation , albeit we go not on so swiftly , and run not with such zeale and feruencie as we ought : & that in the meane time we may be armed ( howsoeuer it fall out ) with his power , to fight against all temptations , and neuer to decline out of the good way , albeit wee haue many occasions therto . And that he may not only shew vs this fauour , but also to all peoples and nations of the Earth &c.

❧ The seuenth Sermon of Iacob and Esau , Genesis 26.

6 Isaack therefore dwelt in Gerar :

7 And when the men of that place asked him concerning his wife , he said it is my sister , for he feared to say , it is my wife : For ( said he ) I must take heede lest the men of this place kill me for Rebecca , because she was faire .

8 Now it came to passe when he had remained there many dayes , that Abimilech the king of the Philistines looked out at a windowe , and as hee looked , Beholde Isaack played with Rebecca his wife .

9 Wherefore Abimelech called Isaack and sayd , surely beholde she is thy wife : howe then saydest thou shee is my sister ? To whom Isaack saide , because I said , I must take hede lest I dye for her .

10 Then said Abimelech , what is this that thou hast done vnto vs ? It was not farre off that one of this people had not lien by her , so thou haddest brought sinne vpon vs .

WEE haue seene the temptation which happened to Isaack , when hee was so pressed with famine , that it inforced him too forsake the place of his habitation : For this should at the least haue byn , that God should haue nourished & fed him in that countrie which hee had assigned vnto him for an inheritance : But if hee would not accomplish his promise vnto him , should he not haue giuen him some little taste thereof ? But nowe when famine driueth him away , this is , as if God had forsaken him there , and as though hee had had no more care of him . Isaack therefore had heere a greate combate to endure , seeing hee was as it were destitute of Gods fauour , which is common to all : For if hee nourish the contemners of his maiestie , & the wickedest of the world , making his sunne to shine vpon them , & causing the earth to bring foorth fruite for their nourishment : what should hee doe for them whom he hath taken into his custodie , & adopted for his children ? But yet see a greater temptation , seeing Isaack was forbid to go into Egypt , & that God had shewed him a certain place of rest , & would that he should dwel there , vntil he might returne , & that the dearth were passed . When God then had led him thither as if he should say , behold a corner to rest in , which I do assigne thee : & there farther , that he feareth lest he shuld be killed for his wiues sake : & after that he was taken & reproued : mark further these tokens of the wrath of god vpon him , in such sort that he could not be but in an horrible perplexitie . Nowe it is very true , that hee was wounderful weake , as wee shall see heerafter : but howsoeuer it was , the issue sheweth , that God was not forgetfull of him . And this is sufficient . For he will for a time keepe himselfe secrete , in such sorte that the poore faithfull ones shal be as it were lost : but this is inough , that after that he hath humbled them , after that hee hath discouered their infirmities , that he sheweth himself altogither to make them feele as it were by effecte , that all this while that it seemed to them that they were quite abandoned from him , he yet in pitie looked vpon them . Marke then howe it came to passe with Isaack .

Nowe in the first place it is saide that in steade of confessing that Rebecca was his wife , hee saide she was his sister . We sawe the like in Abraham : But this is maruelous , that Isaack had not learned this lesson , by the experience that was giuen to his father and mother : for they were bothe chastised for their ouer great feare . And Isaack coulde not bee ignoraunt of it . There is no doubte but his father had such care ( as we haue seene ) to teach his familie , but that he had instructed his sonne heerein : Take heed to thy self : For I haue beene tossed too and fro all my life long , the like may happen vnto thee : For God hath yet set me foure hundred yeeres before we enter into the possession of that Countrie : it must needes bee that thou goe from one side to another . But I distrusted the protection of my God , and I haue receiued my paiment for it : yea I was chastised for it by a prophane king , that had no feare of God : a poore blinde wretch reproued me of my fault , and God made both me and thy mother ashamed thereof , when we were so corrected there . Therfore fortifie thy selfe . There is no doubt , but that Isaack had receiued such instruction : but when he came to receiue the blowes , he had lost all , & was deuoid both of reason and councel , and there is no doubt , but he had some distrust in him . For faith wil alwayes minister vnto vs an inuincible constancie , to attempt nothing , but that which God alloweth .

Marke wherein we may knowe whether wee be well grounded in God , and stayed vppon his promises : that is , when wee shal bee in any trouble , in any perplexitie , and in any daunger , if we walke on alwaies in the path which GOD hath commaunded vs , and doe not decline therefrom , then he will guide vs in all our wayes . If then we haue this courage , onely to repose our selues vppon God , and to hope that he will helpe vs : then see an vndoubted tryall and proofe of our faith . But if we decline either on the oneside or on the other , it is very certain that our infidelity bewraieth it self , and that we shew ( not hauing any victory against temptations ) that we are not sufficiently stayed , and that we haue ( as a man would say ) our stragling thoughts . For wee see that Isaack fel to a very vnlawful thing , when to saue his life , he cloked the trueth as we haue seene .

This therefore is a token , that hee had no perfect faith : but that hee had some mistrust mingled with it . But in this he is not to be excused : and yet neuerthelesse he was a mirrour of all holynesse . So then we haue al , good occasion to hang down our eyes , and to knowe that when wee imagine that we haue well profited in Gods Schoole , yet we shall be farre off from our marke . And indeed it shal be a very easy matter vnto vs , when we are farre of from all combates , to be the valiauntest in the worlde : but when they shal approch to buckle with vs , then he holde vs al affrayde . Thus then let vs knowe , that there is not one that hath not neede to pray dayly , that God wil encrease his faith , correcting the remnaunt of his vnbeliefe . Marke this for one lesson . Now heervpon we haue one good aduertisement : and that is , that when any danger befalleth vs , or that we feare to fall into any euill : that this is as it were a cloude to dazel our eyes , in such sort that we knowe not what wil become of vs , we haue no certaine counsaile , & the wisest are ouertaken therin : Let vs not presume to be subtile & sharpe & to haue such promptitude , to esteeme that we shall alwayes be strong and mightie , that we shall haue light harts , and shall find remedies in our brain when any trouble shall come vppon vs , let vs keepe our selues from such arrogancie : but let vs rather acknowledge that God hath in himselfe the spirit of wisedome and of counsaile , and let vs run vnto him . And when we shall bee as it were oppressed and that we can not at the first resolue our selues , let vs not bee as those that alwaies forge and coyne new discourses : but let vs goe vnto God , and pray him to shine vnto vs in the midst of darkenes : yea and specially let vs waite that we be not altogither pressed downe : but let vs acknowledge the ignorance that is in vs . And forasmuch , as wee haue not by a greate deale so muche stayednes as were requisite , let vs both morning & euening pray vnto God that he will guide vs , and shewe vs what we haue to doe . Marke then that which we haue to learne by the example of Isaack . But heere a question might be asked , whether hee committed so great a fault , seeing he lyed not : For we haue seene before , that Rebecca was his Cousine . Hee might then say shee is my sister : For the worde in that language importeth asmuch as of my blood or kindred . There is no question heere neither of the first nor second degree . So Isaack lyed not in saying that Rebecca was his sister . And yet notwithstanding al this , he faulted , yea indeed : For God is no Sophister , & doth not stay vpon a word as we haue declared before : but hee regardeth the intent .

When therefore wee shall haue well painted our wordes , and that there shall bee some goodly coulour and faire shewe to acquite vs before men , all this is nothing : For GOD soundeth the heart . And though men can finde nothing too say againste our excuses , yet this prooueth not that GOD is content therewith . And this which is heere , is a very good & profitable admonition . For how doe men commonly iest with God ? It is true , that wee wil confesse that it belongeth to him to search into our secret thoughtes , and that nothing is hidden from him : but yet so it is , that we deale with him after the manner of men : and which is worsse , wee will altogither go beyonde him , & we will bleare his eyes : and we wil ieste more boldely with him than with men . For although wee haue many starting holes , which might discharge vs of blame , yet so much there is that we haue some remorse , knowing other men will not iudge so thereof , this man is no beast , he may knowe my craft . When therfore wee haue thus disguised our wordes , yet we shal be alwayes in doubt , whether men bee satisfyed or not . But when the matter is of God , wee doe nothing but wrythe our mouth , or rather mowe and snuffe at God : For we are as brute beastes , yea and worse too in this poynt . But so much the more ought we to learne this doctrine : that is to say , that God careth not for all our goodly coulers : for they are nothing else but breeches of leaues , and this excused not our father Adam , that he came not out too make his account . What must we then doe ? We must so acknowledg our faults in simplicitie , that we be first our own iudges : & when we shall once haue found out , that there was some crooked and indirect dealing , we must acknowledge that ▪ it displeased God . For mark Isaacks intention , it was to hide his mariage . It is true that the wordes which he vseth are not such as for which hee shoulde be called a lyer : but yet for all that there was some leazing in him . And whye so ? Because hee woulde not confesse his mariage : but woulde that it should be vnknowen , and that men should not thinke that Rebecca was his wife . Marke then in summe the thing we haue to learne : That is , that whatsoeuer wordes we haue in our mouth , nothing can iustifie vs , vnlesse that our affection be pure and right , and that wee goe not in any by-pathes , to stray heere and there . And when Saint Paule condemneth lying : hee addeth that euery one speake in trueth to his neighbours . When we shall haue proceeded thus farre heerein , see how wee shal be holden and reputed true before God . But if there be any sleights or craftes , and that we indeuour to speake so , that it cannot be vnderstoode what wee say , and that it be so wrested and turned , as if our tongue were double , in this wee are already condemned for lyers . This then in summe is that which we haue to learne vpon this point . Nowe when it is said , That Isaack feared lest he should haue beene killed for his wiues sake :

There is no doubt , but that hee might thereby also haue taken occasion , seeing ( as Abraham his father alledged ) that there was no feare of God in the countrie : not for that there was so outragious Impietie , that neither good nor euil was knowen there . For wee see howe the King of the Countrie spake : but forasmuch as the true religion ruled not there , and because there was nothing but Idolatrie , it seemed rather to Isaack that all was confused . For in deede we shall neuer haue a sure rule , to walke in equitie and right , vnlesse we haue the maiestie of God present , and that wee be holden in with that , as it were a bridle . Nowe when we knowe not what God is , and that we haue nothing but confuse speculations , albeit that we haue some honestie , and though we haue the discerning of good and euill , and that wee are not giuen to hurt , nor to commit wrong and violence , yet so it is that there is no stayednesse in vs . For ( as I haue said ) we cannot builde vpon any other foundation , to haue a firme & stable building , but vpon the fear of God going before . Isaack therefore might haue some occasion to feare & to preuent daunger : but in the meane while he ought to haue knowen , of what force God his sauegarde was , euen such as it had byn before by experience declared vnto him : For if he had byn wel aduised , he woulde not but haue vnderstood that God had his arme stretched out , for to haue succourd him , & that invisible maner : For he had said vnto him : Feare not , for I am with thee : I am thy very large rewarde . It is true that this was not spoken expressely to him : but that which was spoken to his father , was aswel spoken him . For he was the heire of that promise .

Seeing then he wayted not vpon God , heerein hee is reprooued of infidelitie . It is true that Faith letteth not but that wee may apprehende those daungers , wherwith we are besette rounde about : For Faith serueth not too make vs insensible . And this should be no vertue , to vs to call vpon God : vnlesse we were prouoked , seeing that we cannot escape daunger without his ayde : but there is a great difference , whether our feare bee such as maketh vs to goe out of the right path : or rather bee as a spurre vntoo vs too prouoke vs too goe vnto God . If Isaack had thought thus with himselfe , It behoueth that I returne mee to my God : For I haue no other refuge , but to haue recourse too his helpe : hee hath promised it mee , yea and I haue had already experience thereof in my neede . It must therefore needes bee that his trueth doe yet declare and shew it selfe towards me . If Isaack had beene come thus farre , it is certaine , that his faith had beene so much the better tryed : and his feare had shewed , as if hee had beene strengthened in God beeing weake in himself : but when he is ouercome with feare , and farther taketh such counsaile as God condemneth : therein he frameth not himselfe to the dutie of a faithful man . When Isaack went thus , heerin he sheweth he feareth , in asmuch as hee was not sufficiently giuen to the word of God , and that his faith was not well resolued : but in that he wauereth & varyeth , heereby hee sheweth that hee did not stedfastly trust in God as he should .

But now we see Isaacks fault , wee must so much the rather be warned ( as we haue already said ) that in all the obiects which we shall haue to make vs affraide , that wee alwaies do God this honor , that there is sufficient in him too remedy it , that if we call vppon him , and after that wee vse the meanes that he hath left vnto vs , and which hee alloweth , without going beyonde our boundes either to the right hand or to the left . Isaack therefore did no wrong at all to them of that countrye , but to God , which is much more . And moreouer , he is not wholly to be excused , seeing he conceiued such a iudgement of his owne head : For although there were no feare of God in that place , nor true Religion in that countrie , yet so it is that true charitie is not suspitious . None had yet done him any scath or iniurie , ought he then at the firste dashe to haue condemned them ? For this cause God suffered this euill to come vpon him : and yet sheweth him singular mercie : For his wife might haue byn rauished , as also might haue come to passe to his father .

Beholde a king which is of the countrie of Gerar , & yet God bridleth him from doing any hurt to Isaac , yea knowing wel that he had no such vertue in him self , as was in his father Abraham , like as we haue shewed already : & mark also wherfore God preuenteth him , when he had determined to goe into Egypte hee withdraweth him : as it were by force , & forbideth him to go out of the land which he had promised him . Wee haue shewed already that God according to the measure hee hath giuen vs , doth also proue vs . He worketh therefore in all men , as in sundry shoppes and by instrumentes which are not of the same power . And so , marke Isaack who was spared for once : but also wee see how pitiful & kinde the Lord was vnto him , when hee loosed not the bridle to Kinge Abimilech to do that vnto him which wadone vnto Abraham his father . For if we demaund , why it fell out at one time , & not at an other . It is certain that God gouerned this by his wonderful counsail : For after he once loseth the raines vnto men , it is certain that they passe their boundes . And it is said expresly that he holdeth the hands of Kings in his hand , and that he turneth them hither and thither as he thinketh good . So then it behoueth vs to conclude , that the heart of the kinge of Gerar was holden that it desired not Rebecca : otherwise he had beene subiect to that concupiscence , that poore Isaack shuld haue byn therby tormented euen vnto the vttermost & had byn swallowed vp with terible distresses : but ( as we haue saide ) God who is faithfull spareth his owne , or tryeth them more to the quick , according to the power that he knoweth to be in them .

Moreouer when we shal be so fearefull and so weake , that with much a doe , we shall bee scarse able ( as a man woulde saye ) to beare one filip : yet let vs trust that God wil giue vs strength , when it shal please him to draw vs out to a more hard trial : but notwithstanding this ought not to make vs carelesse . If I feele my selfe feeble , and that I say , ô , God wil spare me , for , he knoweth that I can beare nothing : it is certaine , that I shal be punished for my vnthankfulnesse . And why so ? So farre foorth as we are weake wee must run vnto him , who hath all power to supply our wantes . And therefore let vs learne when it is said that God wil helpe vs , and that hee will giue vs strength to endure all the combates , which shall bee directed against vs , this is to the end we should learne to exercise our selues in prayer day by day . And therfore let vs not be sluggishe , because it is saide that God strengtheneth his , al after as it shall please him to draw them into tryal : but let this serue to make vs alwayes to looke more neerely vnto our selues : and after we knowe our miseryes , that wee should seeke for remedie , and pray him that it woulde please him neuer to suffer vs to fall in any sorte whatsoeuer , but that hee will supporte vs , or else when he will that we shall fight more couragiously , that he will giue vs wherewithal that we may be armed from aboue , as he knoweth best alwaies howe to giue victory to those that truste in him , and who fight not but vnder his banner . Marke then concerning 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 , than 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 than 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 than 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 written , no nor yet any reuelation : & yet notwithstanding they had this honestie , that none ticked nor toied ouer familiarly with another mans 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 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 , when 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 themselues 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 , when 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 corrections 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 off , & that by good right . But if heerein wee suffred alone , there were no daunger : the worste is that the name of God is blasphemed through our wickednesse .

So then , let vs learne by this example to become so tractable & apte to be taught & wrought vppon , that when GOD shall reprooue vs , wee willingly suffer our selues to bee condemned of him , and that we be ashamed of our selues : to the ende that our shame and infamie be not discouered and laide open to the whole worlde . Loe then what we haue farther to learne of this place . But it is saide that Abimilech complayning to Isaack added .

It was not farre off , that some of the people had not lien by thy wife : and thou caused greate euil to come vppen vs .

Concerning the first pointe , heere Isaack is reproued , of his inconsideration and follie . For that asmuch as was in him , hee layde his wife open to be defyled . And why so ? Wee haue seene beefore that the husband ought to be as a vayle or couerture to his wife . When a woman shal be maryed , and that her husband shall liue with her doeing his duetie , this is to the end , shee may be there as it were in sauegarde , and that none come to deceaue nor defile her . Now therfore Isaack , for the discharging of his dutie , ought to haue beene as a vaile or couerture to his wife : that is to say , vnder the name of a husband and of mariage : he ought to haue let that none should haue attempted to withdrawe her , whether it were to haue her to wife , or after any other manner : For mariage is as a sauegarde , ( as wee haue saide ) and God woulde haue it honoured in all ages . And although adulterers woulde abandon it , as Swine and Asses : yet notwithstanding they haue alwayes had remorse in it : and euermore euen amongst he Panims , adulterers went not vnpunished . It is knowen that if euer any thing in this world was priuiledged it was mariage : yea , & thefts & other crimes ought a great deale rather to bee borne with , then such enormities : to wit , when the couenant & company which God hath dedicated in his name , to the ende it should be holy , as it were separated from prophanation , is violated .

When therefore this was violated , the Painims knewe that it was so greate an abhomination , that in no wise it ought to bee borne with , Now therefore by the way , Abimilech findeth faulte with Isaack , concerning this , that hee had thus prostituted his wife , asmuch as lay in him . And we are taught by this doctrin to meete with daungers afore hand , and not to tempte God by our rashnesse and follie . Let vs take good heede therefore howe wee cloke euill , and ( as a man would say ) shut the doore against God : so that through our rashenesse and vnaduisednesse God be offended . Loe then the wisedome which wee ought to haue : and therefore because we haue it not , we must aske it of God . But now for the seconde matter Abimilech sayth : Thou haddest made great euill to come vpon vs .

And howe ? when any of the people had committed adultery , & that he had so offended , what greefe soeuer it had beene , hee should onely haue deserued to be punished : and ought then a whole countrie to haue answered it ? Nowe we see heere that a miserable heathen , an vnbeleeuer , and a poore blinde person , knewe that the land shoulde be defiled by an adulterer : and that if this remained vnpunished , notwithstanding before God , loe an whole people culpable therein , in respect of the temporall punishment . It is true that God knoweth how to turne the chastisements that hee sendeth to them that are innocent from that faulte to their profite : For if they suffer , which consented not vnto the euill , this shall not bee altogither as if they had beene faultie : But God turneth this to their saluation . In the meane while so it is that he neuer chastiseth them without cause : if we see it not now with our eye , yet when all those registers shal be opened , then we shall finde , that God hath not gone ( as they say ) indirectly and awry . And when hee sendeth generall punishmentes vpon a whole people , for one particular fault as it semeth , neuerthelesse he knoweth well that all bee not innocent therein , as it is expressely said heere , and as also Abimilech vnderstoode . For when adulter●●● are committed , and be not punished , loe an infection which creepeth ouer the whole land : but shall we yet say that a man is innocent therin , when we close our eyes , & when we suffer all this to ouerflowe ? Although a man be no iudge but a priuate person , yet he ought to oppose himself asmuch as lyeth in him .

Nowe on the otherside there is not any one , but he spreadeth the sayle in steade that hee should let the euill : if wee had the courage and zeale of God , we would procure that he might bee serued and honoured , as he is woorthy . But this wee doe not : there is a certaine faintnesse and sluggishnesse in all . To be short , vices neuer raigned , and had swaye in any Countrie , but bothe greate and small were partakers therein , by reason of their too much patience or dissimulation or coldenesse . Marke then why God punisheth sinnes not without cause .

But moreouer concerning adulterie , wee see what a miserable Heathen hath pronounced . Let vs therefore bee ashamed when such a greate euill shall raigne in the middest of vs : and let vs know , that there shal neede no other Iudge to condemne vs , vs ( I say ) that haue beene baptised in the name of our Lorde Iesus Christe , when we shall maintaine such filthynesses & infections , seeing a poore miserable blinde Heathen , knewe well what haynous enormitie there was in such a vice . Loe then what we haue to learne , that wee may make our profite of this place . And farther , let vs learne to honour Mariage , seeing God hath dedicated it , and that it is a couenaunt which he hath consecrated in his name : that also it bee maintained in his honour and dignitie , and that bothe Husbandes and Wiues dwell in such honestie one with the other , that eche one may gouerne their houses in peace and quietnesse , and that there bee no loosnesse amongst vs : but that wee knowe that we haue better profited in the Schoole of GOD , then our Father Isaacke had doone in this poynt , forasmuch as hee declined therein .

But now let vs prostrate ourselues before the high maiestie of our good God , in acknowledging our offences , praying him that it will please him , to make vs feele the infirmities & vices that are in vs , to the end that we may bee displeased therwith , in such sorte , that we may fight against them , and not to giue our selues any libertie therein : and when we haue offended , that we may bee touched with such repentaunce , that we may returne to him , and mourne for them , vntill he haue reformed vs by his holy spirit , and haue drawen vs into a good way , after that we shall haue strayed from it . And that withall he would in the meane while so supporte vs in our weakenesse , that we neuer leaue to be his Children , albeit we honour him not as our father , as were meete . And that he will not onely shewe vs this fauour , but also to all peoples & nations of the earth &c.

❧ The eight Sermon of Iacob and Esau , Genesis 26.

11 And Abimilech commaunded all his people saying , He that shall touch this man or his wife , he shall vndoutedly dye the death .

12 Now Isaack sowing in that lande , he got euery yeere an hundred measures : so did Iehoua blesse him .

13 So did that man increase , and growe on with a continual increase , euen vntill he was very rich .

14 For hee had great possession of flockes , and possession of droues , and so great a familie , that the Philistians inuied him ▪

15 And they dammed vp all the Welles , which his fathers seruantes had digged , in the time of his father Abraham filling them vp with earth .

16 So as Abimilech said vnto Isaack , Departe from vs , for thou art made more mightier then we .

17 Therefore Isaack departed from thence , and pitching his tentes in the valley of Gerar , he setled there ,

18 ( For Isaack had digged againe the wels of water , which they had digged in the time of Abraham his father , and which the Philistines had dammed vp after the death of Abraham : & he had giuen them names , according to the names which his father had giuen them . )

19 And the seruants of Isaack digging in the same valey , they found there a well of liuing waters .

20 Now the Shepheards of Gerar , contended with Isaacks shepheardes saying : These waters are ours : Wherefore they called the name of that wel Hesek , because they had mooued strife with them of their owne accorde .

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

WEE haue seene howe God had pittie vppon Isaack , althoughe hee was woorthy to haue beene forsaken in the time of his necessitie : For this was a singular fauour , that Rebeccaes chastitie was kept : because Isaack had giuen it ouer , & asmuch as was in him forsaken it , for the sauegarde of his owne life . Loe a distrust which deserued rather seuere chastisement : but yet would God supporte him , and be the protector of his wife , who otherwise was forsaken . Now it is said heere , that God stretched out his mercy farther : that is to say , that he would haue Isaack to be in safetie for the time to come , and that none should molest him either in his owne person , or concerning his wife . And in very deede it must needes be that this prouision was frely giuen him : For it might haue byn layd in his dish that he had not greatly passed that his wife had byn put to shame and reproch . And this was to cause him euery day to haue many quarrels . But heerin God tryeth him : and yet he vseth the King of the countries , to the end he might be in rest , to the end that none shuld come to assaile him . It is therfore ordained that none shal touch him vpon pain of death . Now this was don by special priuiledge according to that we haue aleaged out of the Psal. That God for the fauour he did beare to Abraham & Isaack , euen chastised Kings & rebuked peoples : but yet so much as we may gather that Abimilech , beeing seazed with feare , made a decree the which was very right . And why was not this lawe perpetual ? Because that men who haue not the liuely roote of the feare of God , doe nothing but by force and violence , there is no holde nor constancie in them , as we shal finde oftentimes . But in asmuch then as Abimilech perceiued , that if Isaack were offended or that any did him any wrong , that this shoulde not remaine vnpunished , & that God would take vengeaunce of it : Loe why he was thus brideled .

Now this is rehearsed vnto vs aboue all , to the ende wee might knowe , how God hath kept his owne , though they haue dwelt amongst wicked & cruel people , as it were amongst sauage beastes : neuerthelesse hee hath mayntained them by his power : & this is to the end that we likewise shuld trust in him . For the goodnesse of God , which he vsed towards our olde fathers , is not only rehearsed vnto vs , to the end that we should know that he was then pitifull towards them which trusted in him : but that we should not doute , that he wil suffer vs to be molested at this day , so that wee haue our refuge vnto him : and when we knowe that he will be on our side , that we be also certaine that he wil maintaine our parte , and that his protection wil be inough for vs , against whatsoeuer , men shal be able to attempt or deuise against vs .

When therfore we shal haue such an affiaunce , the example of Isaack which is here rehearsed vnto vs , ought too serue vs for an instruction , as if God should shew vs his hand stretched out , to help and succour vs in our neede . And specially when our enemyes shal be strong and mightie , and that nothing shal be able to let them here belowe , from oppressing vs , then let vs knowe that God wil not cease to put to his helping hand . For we knowe what he hath saide by his Prophet Esay touching his Churche , that it is more precious vnto him , than all the Realmes and Empires of this world .

Nowe admitte wee be neuer so much despysed of worldlings , that wee seeme not woorthy too them ( as a man woulde say ) to be caste too the Dogges : Yet howsoeuer it be , forasmuch as God hath once declared that wee are his flock , and that he hath taken vs into his charge , let vs assure our selues , that he wil not fayle vs , when we shall bee assaulted of them who torment vs , and to whome it seemeth , that God must not touch them . But moreouer Moyses addeth : That Isaack sowing , he gathered an hundred measures .

That is to say , an hundred times asmuch as hee sowed . Heere a question might be asked , seeinge Isaack had not one foote of land , how hee coulde sowe . But some imagine that hee had purchased some there : but this were against all reason . For it must bee that the fathers content them selues , with the promise which was giuen them , and that they dwell in the land of promise as straungers . And in deede , it is said soone after , that Isaack pitched his tentes , to declare that he had no certain house nor building . We see therefore that he was a vagabonde in earth , as was his father Abraham : but he might well hyer some land to sowe therin : For he had a great familie : as we sawe Abraham him selfe had , who gathered out of his house more then foure hundreth chosen men , to enter into battel . Isaack had not much diminished it as wee see : likewise it must be that he could not bee much encreased , especially dwelling in a straunge country : he had hyred some farme or taken some lande to sowe therin : according as we knowe that the ancient fathers , although God had inriched them , yet they ceased not to giue them selues to laboure both they and their housholde . For although they had both riches and commodities , yet they abused not those benefits that God had so bountifully bestowed vpon them , in pompes nor in Idlenes too become Kinges : but to maintaine alwaies them selues in the meane estate . Marke then briefely that we haue to learne , when Isaack hauing hired some possession sowed therein . And this is rehearsed of Moyses because he addeth , that GOD blessed him therein , and made him so to prosper , that hee gathered in an hundred folde . But we shall finde it straunge in this countrie , which was so hungry and as it were barren in comparison of Iudaea and Syria , and of those Countryes there aboutes : especially when he spake of an hundred folde , for asmuch as the thing may seeme incredible vnto vs : because we esteeme that which is spoken vnto vs according to that we haue seene .

But it is not without cause that our Lorde Iesus Christe , declareth this vnto vs by a similitude , taken from the seede which is sowen : although he spake to another purpose : but notwithstanding he sayth that when men shal sow , one parte falleth into the path , and the foules of the ayre deuoure it : another shall fall among stones , and this shal take no roote : for it hath no nourishment : The other parte shall be choked among bushes and thornes : But that which falleth into good ground ( sayth hee ) shall bring fruite , one thirtie , the other sixtie , and the last an hundred folde .

When we come thus farre ( as I haue sayd ) we cannot be perswaded therein , vnlesse the sonne of God had spoken it . But the auncient fathers , who haue written of the land of Chaldaea , and especially haue bin in the same place , & know it thorowly , they say that the ordinarie increase was Lxxx. & an C. But here bicause he spake of the country of the Philistines which was fertile , but not as Chaldaea , therefore Moises reherseth that , for a singular gift which God gaue vnto Isaack , that hee gathereth an hundreth fold . Loe here a signe of the blessing of God vppon Isaack , yea concerning that , which belonged vnto this transitorie life . For although the auncient fathers alwaies respected the heauenly inheritance , and bent al their affections thitherward : yet notwithstanding beeing mortall men , they needed that God shoulde giue them some taste of his goodnes in this world . For that which S. Paule saith , 1. Tim. 4. hath alwaies place here : That the feare of God hath the promises not onely of euerlasting life , but also of this present life . While we are in this life God wil not giue vs the fulnes of those blessings he promiseth vs : For in very deed , we woulde haue our paradise here , and we would cast our eyes no further but al our senses would be cleane glutted , if GOD should giue vs in al respects such abundance as we require , & therfore he giueth vs onely a little taste of his goodnes , to the end to draw vs on further . But what though ? yet can wee but in parte acknowledge that God is our father not only by the testimonie that we haue thereof from his mouth , but also by those blessings which he liberally bestoweth vppon vs . And heere wee beholde both these things , in this history which Moses setteth down : that is to say , that God blesseth his owne , in such sorte , that they haue occasion to reioyce in him : & yet in that he deuideth their morsels in such a portion , that they be alwayes in mourning whilst they are in this worlde , and thereby are occasioned to cast their eyes farther . For mark our father Isaack , he prospereth , he increaseth , and becommeth mightie , so saith Moyses : & he saith not only that God blessed him at once : but that he multiplyed him in such sort that he always grew & waxed richer and richer . But on the other side he addeth : That the Philistines enuyed him .

Wee see that Isaack had suche cause too reioyce in God for the prosperitie which was giuen vnto him , that yet notwithstanding God awakened him , and mixed his sweete meate with some sower sauce . This was a great cause of ioy vnto him , when GOD did so sensibly multiply him . It was as it were a looking glasse to all the Philistines , wherin to behold what it was to serue god : yet notwithstanding this turneth to his trouble & causeth him to be molested . We see then how God tempereth his benefites which he bestoweth liberally vpon his children ( I say , the temporall benefites which concerne this life ) that they can neuer settle them selues and rest therin . But yet here further a question might be asked , why God caused Isaack so to prosper , that the inhabitants of the country shuld rise vp against him . Had it not byn much better for him that he had continued in a meane estate , & had liued quiet vnder his tent then to be so inriched that euery one shuld war against him , & that they coulde not abide him , fearing least hee woulde become Lorde ouer them , and treade them vnder his feete ? If GOD had kept such a meane , it seemeth that it had beene more profitable to Isaack . Wherefore then is it that hee doth multiply him , and that this is the cause that hee is pursued , yea , and that he hath no water for himself neither for his familie or for his cattel ? But God is so wise in disposing all things , that if hee make his seruants to prosper , he sheweth them that they ought to keepe them selues fast vnto him , and that they haue occasion to blesse him . And yet notwithstanding : when he layeth them open to troubles and vexations , hee turneth this also to theire good . So then we must marke this for a rule , That all the graces which we receiue from the hand of God in this world , they are ioyned with some miseryes , & that our honey is neuer pure , but alwaies there is some vineger mixed with it : God coulde well take another course , if it had pleased him : but we must be subiect vnto him , and be content with that , that he doth , although that our senses and the lustes of our flesh resist against it . And true it is that a man which were well aduised , would neuer seeke to be rich nor wealthy : and so that he might haue competent for meat and drinke & clothing : he would seeke for no other state or condition . Yet notwithstanding it pleaseth God to exercise one sort with pouertie , and to be bountifull towardes others : and both poore and rich may be faithful , and bothe twoo the children of God . I speake not of all in generall : but wee see that there are some fearing God , who are not all of like estate , & condition : Some of them haue wealth inough for their maintenaunce , yea & that to make them liue with some credite and countenaunce amongst men : others some haue scarcely a morsel of bread to eate .

Nowe if it were in vs to order this matter , wee woulde that God should vse rather an equall and like measure : yea , but he knoweth wherefore , he chuseth rather such a diuersitie . And therefore ( as I haue said ) it is for vs to content our selues with his pleasure . And so when it pleaseth him to make his seruants to prosper in such sorte , that wee may know for a suretie that his blessing resteth in their persons , it is a testimonie of his goodnesse : and heereof they ought to make their profite . But when there is any sowrenes mingled with it , they ought to thinke , GOD woulde not that I should sleepe heere , nor rest my selfe so vppon these earthly benefites , that they should make mee to forget euerlasting life . It behoueth therefore that the faithfull haue this wisdom and consideration in them , that alwayes they know how to make their profite , of those benefites that God bestoweth vpon them : & in the meane time that they forget not the fauour that he hath shewed vnto them ? although that they haue many cares , griefes , troubles and wronges , which shal be done vnto them by men . And namely here both the rich & poore , are taught their duety . When a man shall be afflicted with pouertie and need , yet in the meane time god wil not suffer him to be so destitute and forsaken , but that alwaies he shall haue some little portion , too the ende hee may feele that God hath care of him . And therefore when the faithfull haue not all that they desire : but God leaueth them there as if he forsooke them : they must not therefore murmure against him nor think that he hath cast them off : but how little so euer it be , that he hath giuen them ( yea be it neuer so little ) they muste apply it to taste the goodnesse of God , so that they may call vpon him as their father , and put their trust in him , and patiently beare their condition , which otherwise would be hard and miserable vnto them . And as for the rich , when they shall haue more wealth then they haue neede off , if this breede them any care , and bringe some griefe as the common Prouerbe is : He that hath land , hath warre at hand . If a man haue but an Acre of ground , he shall either be drawen into sute of lawe , or else hee shall haue some other trouble about it . As for the rich ( I say ) when they see these things , that they cannot possesse their goods with peace and quietnes , but that they shall alwaies haue some trouble and disquietnesse withall : let them know that for all this , they must not be distasted , & that the blessing of god always giueth them courage to trust in him : and that they be not led to vnthankfulnes and forgetfulnesse : but that alwaies they blesse his name . And this is it that wee haue to note out of this place where it is said , that , God made Isaack to prosper , & that this was the cause that moued the inhabitantes of the countries to enuy him , who therfore did driue him out from amongst them . Now it is said expressely That the king of Gerar sent vnto him saying , wee cannot suffer thee to tary amongest vs , for thou art mightyer than we . Here we see more cleerely that which erst I touched : to wit , that they that are not wel roted in the feare of God may do vertuous acts : but this is as it were by blasts & they doe not continue , ther is no perseuerance vnles it be in them whom God gouerneth , & whom he hath so reformed by his holy spirit , that they follow on their course til they come to the goale : yet notwithstanding euen the faithful them selues are not so constaunt in wel doing , but many times they tread awty & go out of the way : but God correcteth them , & when they are strayed here and there , he bringeth them back into the good way . But as for them whom he hath not yet regenerated and borne anewe , & who keepe their naturall inclination , although it seeme oftentimes that they wil doe meruels , yet loe in the turning of a hand they are changed . We see this in the king of Gerar , ere while he was as an Angel : for when he spake of abusing another mans wife , he said that it was to infect the whole country , and to cause the vengeance of God to come vpon great and small . Behold , a diuine sentence , it semeth that God spake by his mouth , and indeede there is no doubte but that this confession was wrung from him both against himselfe , & against all those , who esteemed this ( as a man should say ) for a veniall sinne .

Beholde then Abimilech who sheweth that God had euen inforced him & inflamed him with such a zeale , that he had this fault in great detestation , for he knewe that it was displeasing to God . And therevpon he caused his Proclamation to be made , that no man shoulde touch Isaack nor his wife , vpon paine of death . This is yet another commendable poynt : It seemeth therefore that Abimilech was wholly become fearing GOD : but straight way after he saith vnto Isaack , Away , get thee hence . He driueth out Isaack : hee knoweth that Isaack is vnder the protection of God : and when hee attempteth any thing against him , is it not as it were to dispite God , and to breake the sauegarde which hee hath set vpon his seruaunt ?

Let vs learne therefore , that seeing it is so , to be so conuersant amongst those which haue no feare of God , as that , if they be gentle & curteous for a time vnto vs , & afterwards be changed , that wee beare it with patience , and that wee bee ready too suffer iniury of them , after they haue don vs good . Moreouer let vs knowe that vnlesse God haue imprinted his feare in vs , and giuen vs a liuely roote of it , we should neuer haue any constancy or staiednes in vs . Let vs pray vnto him that it wold please him to shew vnto vs by effect , that he hath truely renewed vs by his holy spirit : & that we haue not a zeale like vnto a fire of stubble which quickly goeth out : but that wee may desire alwayes to march on forwards in his obedience and to continue therein : and although that we somtimes slide from it , as we are very weake , notwithstanding that wee be not cleane misseled and caryed away from him , but that we may followe on our course euen vnto the ende . And so we haue too beseech him from day to day , that he will increase in vs the graces of his holy spirit : for were our desire neuer so good , it is certaine that wee shoulde be quickly colde : and as our nature is vnconstant , wee shoulde from this day ere too morrowe bee chaunged , were it not that God continued to gouerne vs . This is it in summe that we haue to marke . Now the reason that is heere brought by Abimilech , is taken from common experience : For wee knowe that rich men despise the poore , & he that hath muck , thinketh that others are not equall vnto him : thervpon is hee by and by puffed vp with pride and boldenes , and crueltie followeth : as it is said , Men are like vnto horses , when they are well fed , they are wanton and vntamed , they kick , they bite : to be short , they will not be ridden . And thus fareth it moste commonly with men . So then , when a man commeth to be of great substance & wealth , it is certaine that by nature he wil be bent to aduaunce himselfe , and pride will beare sway in him . And so is it expressely saide of Sodom , That when they had great abundaunce of wealth , they became proude , & afterwards followed crueltie , so that they had no pittie vpon their poore neighbours to help them . And this is as it were almoste an ordinary matter .

So then , when Abimilech sayth vnto Isaack : Thou art stronger than we : departe therefore and get thee hence . This is because men doe abuse the graces of God , and cannot content them selues with sobrietie nor modestie , when God doth aduaunce vs .

Now we knowe heereby , howe peruerse wee be : for in that God sheweth him selfe liberall towards vs , it is certaine that he draweth neere vnto vs , and draweth vs neere vnto him : & this should giue vs an occasion to humble our selues so much the more . For ther is nothing that ought more to bring vs into order , and to doe our duetie , then when God sheweth him selfe on this sort vnto vs , and that we walke as it were in his sight . But if wee abuse his graces , and ( as I haue already sayd ) if riches ingender in vs both pride and presumption , and therevpon contempt of those which are our inferiours , and afterwards crueltie , so as wee torment one and moleste an other : wee deuoure this man heeere and that man theere , is not this to turne light into darcknesse ? So then we haue to knowe the peruersitie which is in vs , and wherevnto we are not onely inclined , but also giuen , vnlesse that God doe withdrawe vs from it . Nowe when God dealeth wel with his children , it is certaine that he doth correct this vice in them , that they haue no lust to aduaunce them selues , to put out their hornes , and to shew foorth their iolities , and to treade vnder their feete those which are not equall vnto them : and we haue already declared , that there is alwayes mingled a certain cooling , to the ende they should not glorye and flatter them selues too much in their felicitie . Howsoeuer it bee , it must be that he work heerein by his holye spirite , for there will neuer be any modestie in vs , when soeuer any occasion is offred vnto vs to aduaunce our selues : The pille of an Onion ( as the common Prouerbe sayeth ) is enough to make vs to forget from whence wee are , and to make vs drunken with arrogancie , and too despise all other .

But Isaack was not so giuen too pride and presumption : and Abimilech doth him wrong . But ( as I haue sayd ) hee measured it according to the common Elle , because that the fashion of men is alwayes to oppresse the least , when they can doe it , and to take , leaue according to their might to hurte .

And therefore it is that Abimilech sayeth : Thou art more stronge then wee . And hereupon wee haue to note that God admonisheth vs by this common example , to cary our selues peaceably & modestly : when wee haue any occasion offered vs to make any account of our selues : that we lay it aside , & be so much the more carefull to keepe our selues in our degree , yea in the basest , and in the meane while , if it please him to bring vs down and to holde vs in a lowe and despysed condition , let vs knowe that he doth it for our good , & that it is as a preseruatiue medicine : and let vs know , that if wee were aduaunced to any highe place or honor , that it would be to make vs starke blind . And this is it that we haue to beare away in this place . Now it is saide afterwardes : That Isaack came into the valley of Gerar.

He went not quite out of the countrie : but hee went aparte , to the end not to be any more in their sight , & to take away all occasion of malice , from all the inhabitantes of Gerar : for we know what manner of people the Philistines were . Heere we see in the firste place the patience of Isaack : who not onely replyed not : but to purchase peace and rest , trust vp his baggage & went his way , to pitch his tent elsewhere , and heerein he hath shewed his humilitie . It is true that he wente not quite out of the countrie : but yet notwithstanding hee might haue made some resistance , for to haue taryed in that place , where he had as it were taken a Farme . We haue seene that his father Abraham had as it were prepared a litle armie in his house : he might haue therefore doone the like , and so might haue withstoode the wronge which was doone vnto him . But hee is so farre off from this , that hee is as it were a Lambe : and Moyses sayeth not , that hee mooued any greate contention , or that hee skirmished , though he were chased from them & that wrongfully , after they had receiued him , and after they had shewed him some signe of curtesie : but hee leaueth all . So then we are taught when wee shall be oppressed , to beare our wrongs patiently , and not to take the swoord in hand , to worke our reuenge , when it shall seeme that wee haue a iuste cause before men . For wee knowe what is commaunded vs : to wit , to giue place vnto wrath : that is , to suffer that God reuenge for vs , and so let vs followe our father Isaack , in that that hee suffred him selfe , to be wickedly driuen out of the countrie , where hee had so behaued himselfe , that hee ought rather to haue byn beloued of all . For what occasion had they giuen them that they should suspect any euill in him ? And yet notwithstanding they cast him out , and say that he is too strong , as though hee had abused his greatnesse . So this is one lesson touching this retraite of Isaack , where it is saide that he came into the valley of Gerar.

Nowe Moyses addeth another temptation , which was very hard vnto him : and that was that he had digged the welles that his father Abraham had digged in his life time , and that he kepte the same names that was giuen vnto them . Heere wee see in the first place the malice of the Philistins , although that Abraham had liued very curteously amongst them : yea and that Abimilech this mans predecessor , had made a league with him , & came to seeke him , and Abraham in way of homage , had giuen him one of the Welles that he had digged , which he had bought againe , and had presented the homage vnto him as wee haue seene : yet notwithstanding all this , that they came to damme vp these welles . They knew that Abraham was the seruant of God & a Prophet : God had maintained his quarrel , and they had a visible testimonie therof : for euen the house of Abimilech had beene beaten , and GOD hadde scourged it : and therefore they might haue beene moued thereby to haue suffered him : and albeit they had not for a time beene well aduised , seeing that Abraham hadde protested that hee woulde not doe wronge nor hurte any , as hee had beene sworne too Abimilech : they shoulde haue contented them selues heerewith : they hadde knowen the man to be very loyall , and keeping his promise where he had made it : notwithstanding to the end he should neuer returne againe , they dammed vp the Welles which he had digged : for there is no doubt , but this was doone to the ende to shut him out from comming any more amongst them : For as he was a straunger , hee might haue soughte out a place fitte for him to dwell in : as if you would say , at the leaste wise I shall haue Water , and againe there is some pasture for my Cattel . So then , hee might haue returned backe againe : but what doe they ? ô when the water shall be taken away from him , hee shall be constrayned to seeke pasture else where : hee can neuer returne hither againe . See heere a vile & mischeuous malice : but let vs knowe that it is Gods will , that his children should be so molested , to proue their patience . And againe , let vs note that all falleth out to the confusion of the wicked , when they are so vnkinde against the seruants of God : For it is certaine that if Abraham had , dwelt there , the blessing of God had rested in that Countrie . And when it is heere rehearsed of Isaack , that he gathered in an hundreth folde so much as he sowed , there is no doubte but that the land was fertile , and that all his neighbors tasted of the fauour of God . To be short , the children of God alwayes giue some sweete sauoure of his mercie : and wee haue seene that which was said of Sodom and Gomorrhe , that if God could onely haue but founde one ten , the Cittie had not beene suncke .

But see the contemners of GOD and the vnfaithful , who driue out the faithful from amongst them , and cannot abide them : and this shall alwayes turne to their owne confusion . In the mean while God will haue pittie vpon his owne , and howsoeuer they be thrust out of the worlde , are persecuted , and haue not where to set their foote , yet will he alwayes finde some refuge and shadow for them : but yet we must bee armed with greate patience , when men are so cruell vnto vs , that wee can finde no equitie amongest them , that they are as mad beastes : yet must wee endure all this , that we may be armed with the spirit of God , which is the spirite of lenitie . For certaine it is that wee neede nothing to make vs to caste out our poyson : For we are so delicate & nice , that we can suffer nothing , and we are alwaies ready to reuenge our owne quarrels . Wee shall therefore neuer bee so gentle , to beare the wronges that are doone vnto vs , vnlesse that GOD gouerne vs by his holy Spirite : but howsoeuer it bee , the example of the fathers is heere set before vs , to the ende we should learne , not to vexe and disquiet our selues too much , when men torment vs in any maner of sorte whatsoeuer .

Moreouer it is said heere expressely , that Isaack kept the names of the Welles , as we haue seene of Berseba , which was the Well of the othe , in asmuch as Abimilech had there sworne with Abraham . Nowe this was to maintaine possession : For this was asmuch as a publique instrumente or Indenture , or rather more . Abimilech had made a league there with Abraham : Loe , a promise made with a solemne ceremonie , Abraham had acknowledged homage vnto him for the Welles : the name testifieth the same . So that Isaack pretendeth that the inhabitants knew , that this was a parcel of the inheritaunce which his father had purchased , for him , and therfore that it was his owne by law . But all this preuaileth nothing , what iust title so euer he had , yet notwithstanding they ceasse not too quarrel against him . Thus we see , howsoeuer the children of God seeke nothing else , but to inioy that which is their owne , and which it is lawful for them to vse : notwithstandinge they shall bee thrust from it . For the contemners of God are impudent : and what soeuer men alleadge vnto them , yet neither reason nor equitie can preuaile with them , and be made account off . When we shall see the like at this day , let vs not think it a newe and a straunge thing . There was more simplicitie in that time then , and yet neuerthelesse we see that Isaack must be thrust from all that which he pretended as iustly to be his , as was possible .

Nowe therevpon it is sayd , that he gaue names to these two Welles which were taken from him , that is to say , for which he was drawen into law : that is to say , from which he was put : For it booted him not too pleade , as at this day : but by violence hee is driuen out of possession . Nowe there is no doubt when hee gaue these names of strife and brable , or contention , but that this was doone , as if he made his complaint to God , when he saw that mens eares were deafe , and all reasons excluded : he hath no other way , but this to set vp a memorial , to the end God might haue pittie vpon him . Now therfore let vs learne , when we can gaine nothing by bringing foorth our titles and right to keepe that which is ours , & that which is giuen vs : that yet notwithstanding wee leaue not off to trust that in the ende God ▪ will haue pittie vpon vs . Loe then what wee haue to doe : That is , that asmuch as lyeth in vs , wee indeuour that men may leaue vs in peace , and that they come not to deuoure vs . This shall alwayes be lawfull to the children of God : For howsoeuer wee bee commaunded to be as sheeepe amongst Wolues , yet hath God permitted vnto vs a peaceable defence , inasmuch as he hath taken vs into his hands .

We must indeuour therfore , asmuch as lyeth in vs , to repell all violences , wrongs , outrages and ryots , that shal be done vnto vs , & all molestations that can be deuised against vs . Haue we done this ? If we gaine nothing , and that men be so obstinately bent to mischief , and specially if they be possessed with such furie , that all reason be troden vnder foote amongst them , let vs haue recourse vnto God , and pray him that it wil please him too take oure cause into his owne hands : and doubte wee not , when men shal become so vncurteous , that they shal deride at whatsoeuer we can alledge , that in the ende God wil take order with them . Lo then what we haue to beare away of the example of Isaack , when he named the welles . Strife , debate & contention . For this was not of Choler , or of the Splene : as there are very many which wil reuenge themselues , and cast out some iniurious word : but Isaack commended his cause too God : as also wee are exhorted by Saincte Peter , that if wee bee enuied of men & can find no remedie at their hands , that then we wait when God will put to his hand , as surely he wil.

Nowe in the ende it is saide , that Isaack hauing digged a Well for which hee was not assailed , that hee named it Reb●boh as if hee shoulde say , Largesses : and specially hee 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 themselues to wander & go from place to place , after the example 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 patience . But yet it is said : That God appeared vnto him , the very firste night that he went to Beerseba .

Heere we must note that which wee haue handled before in the life of Abraham : that is , that God appeared vnto him , forasmuch as hee had need to be ayded & conforted , by reason of his great heauinesses and troubles , which he had suffred before . This circumstance then is woorthy to bee noted : and that is , that God seeing his seruaunt to bee afflicted euen to extremitie , he would giue him some ease : as at this day , although we haue no such visions , GOD neuerthelesse ceaseth not to shewe himself vnto vs , when he seeth that we can beare no more , and that wee were like to faile vnlesse he reach foorth his helping hand to sustaine vs . Howe ofte soeuer we are in distresse , we think that God hath estranged him selfe from vs , and we imagine that hee hath vtterly forgotten vs . But contrarywise , when hee maketh vs to taste his fauour , in what sorte soeuer it be , or rather that hee doth strengthen vs , & that we fight valiantly against all temptations , or rather that he deliuereth vs from the wrongs and vexations that are doone vnto vs , or that he doth assist vs as it were , after some visible manner : then loe his presence , and then wee see that hee hath care ouer vs . So let vs note , that when God appeared to Isaack , that it must needes be that he had beene in some great necessitie : For this happened not euery day : and therevpon let vs learne to holde our selues contented , when God after that hee hath suffred vs too bee tormented , too bee disquieted , troubled , and molested , that in the ende he sheweth him selfe to be father vnto vs . And if this fall not out so soone , let vs wayt vpon him , as wee see Isaack did , who had not alwayes a certaine signe that GOD would assiste him : but contrarywise hee then seeth him selfe quite destitute of all succour , and that for a longe time : and after one miserie was come , behold another followeth as thick as might bee : and yet notwithstanding hee quailed not : And therfore let vs follow that path . And in the meane season let vs marke also that one onely worde which God shall speake vnto vs , to witnesse the loue which hee beareth vnto vs , will be better worth vnto vs , then all the goods which we can haue , yea if we had to eate and drinke our fill , and that in all delicacie , though there were no man to trouble vs , though wee rest on euery side : To bee shorte , though we had all at our heartes desire : If the worlde went thus with vs , it is certaine that we oughte not to esteeme so muche of it , as to haue this testimonie , that GOD is mercifull vnto vs . For let vs put the case , that a man did swimme in all pleasures and hadde all the ease in the worlde and wanted nothing : yet notwithstanding , if hee knowe not , howe it standeth betwixt GOD and him , if he haue no doctrine , no promise , hee shall bee alwayes as it were in doubte whether his ease will laste or no : and if he become so drunken therewith , that hee thinke that his prosperttie shall yet continue with him , what maye it be too haue after this sorte all his felicitie in this worlde ? How long indures this life ?

So then all the blessinges that may happen vnto vs , are nothing , neither can they haue any good sauour , vnlesse wee be assured of the fauour of GOD : but on the other side , when it pleaseth God to declare vnto vs that he loueth vs , and that we are in his protection , that wee can not perish , that he holdeth vs by the hand , and that we are kepte and garded by him . This is it then that ought to content vs , though al the rest did faile vs . So then , how soeuer God gaue some signe vnto Isaack , that he had looked vpon him in pittie : this was nothing in comparison of that which Moyses rehearseth now , which was that God appeared vnto him , to the ende to continue his couenaunt towardes him , and too ratifie it so much the more , and that he was altogither resolued therin , in such sorte that he was a Buckler vnto him , to breake all temptations . But we haue here in the first place to note , that this was a vision to prepare Isaack , to the end that the word which must be giuen vnto him , might bee receiued with the greater reuerence and authoritie .

Now this vision was as a signe that God spake : and this hath alwayes byn very necessary : For we knowe howe the deuil laboureth to seduce vs by illusions and vaine fantasies . When therefore the fathers were taught , to the end they might haue a ful assuraunce of their faith , the maiestie of God manifested it selfe vnto them , whereof they had some infallible impression : For if the worde onely had come vnto them , it had beene as a sounde in the ayre without al stedinesse . This therefore is no superfluous thing , when Moises saith , that God shewed and declared him selfe vnto Isaack : For it was necessary that Isaack should knowe and bee thorowly perswaded , that the worde which hee heard , proceeded from heauen , and that he might reste therein , that it was an vndoubted trueth , in which he could not be abused . It is true that God is inuisible , and cannot be comprehended : and so farre is it off , that we can comprehende him with the eye , that if we doe apply all our senses thereto , it is certaine that we shall neuer attaine too his high maiestie : The Essence of God therefore , in that it is infinite , can not bee seene of men , but this letteth not but that hee may shewe him selfe so farre foorth as is expedient for vs , and according to that small measure that is in vs . Thus as often as wee reade that God appeared vnto the ancient Fathers , this sheweth not that they comprehended al his essence & maiestie : For that had bin a thing impossible : Mans spirit is very rude : but he so shewed him selfe , as they were able too beare : that is to say , so farre forth as he sawe it to be profitable for them . Yea and if God should lay open his glorie vnto vs , it would by & by ouerwhelme vs : I say if wee had a great deale more vnderstanding than we haue , and that our spirit could comprehende an hundred times more then it doth : yet should wee be so astonished at the glorie of God , that we should therin be altogether confounded . It behoueth therefore that God haue regard what we are able to beare , when it pleaseth him too appeare vnto vs . And so let vs mark , howe the word which Moyses vseth here is too bee taken , that is , that Isaack , to the end that he might be more assured of the promise which was made vnto him , & that he might holde it as an autenticall promise , & in no wise doubt but that it was god that had spoken vnto him , he had some signe and marke , wherby he felt that he could not bee deceyued , that it was no fansie or some light imagination : but that God would giue him a sure holde to leane vppon , that he would giue him such a rest , as he might by the vertue of the worde , which shall afterwardes be added , fight against whatsoeuer euil might happen vnto him . Nowe it is saide , that God exhorted him , that he should not feare , and hee giueth him a reason why : I am ( saith hee ) with thee , yea I , the God of Abraham thy father .

When he sayth , Feare not : we haue expounded this already before , that God meaneth not too exempte those too whome hee speaketh , from all feare : For howsoeuer the fathers were Conquerours against all the defiaunces , which coulde bee made agaynst them , yet were they not insensible . Abraham was tempted : but hee was not ouercome . Therefore we must remember this point , that they that became Conquerours thorough the power of the spirite of GOD , fought notwithstanding .

Nowe what strife or combate can there bee , vnlesse there bee some feeling of it ? For if Abraham had not felt this in him selfe , See I am in daunger , hee would neuer haue called vppon GOD , and hee would neuer haue had recourse vnto him : if hee had not bene pressed with the griefes which hee endured , hee would not haue made his requests and complaints vnto God , to be eased & lightened of them . So then we may not think , that God would haue them to be without all feeling too whom hee hath sayde , Feare not : but it was , too holde them so faste vnto him selfe , that they should not bee vnmeasurably afrayde as wee vse too bee , vnlesse wee haue our rest vppon God : For the least blast of winde in the world is inough to shake vs , and to make vs so at our wits ende , that we can not tell which waye to turn vs : as it is said of Achas , that he was afraid , and shooke as a leafe of a tree : and Esay to remedy this euil , saith : Husht , holde thy peace before God . And this is the common style of the holy scripture . So then marke what this worde importeth , where it is said , Feare not : that is to say , howsoeuer we haue occasion to feare , & to be astonished , yet let vs resist , and waite with patience til god shal succor vs : & let not this feare oppresse vs , & quite stifle vs : but let vs indeuour to recouer our selues & keepe the right path . And albeit we be disquieted and tossed hither & thither , let vs alwayes remaine fast vpon our feet , seeing we are grounded vpon the promise of God . But it is sayd expressely : I am with thee : to shew that when we haue God on our side , this ought to suffise vs , though all the world mischieuously practise our ruine , that looke how many men , so many enimies there are : yea & that it seemeth that all creatures haue conspired against vs , notwithstanding so that God take our part , it shal make vs too ouercome al feare . And in deed wee see howe the Prophet Dauid did practise this doctrine , and Sainct Paule also giueth vs example thereof : Psalm. 3.7 . Seeing God ( saieth hee ) is for mee , I will not feare though I were compassed about with an hundred thousande men : when I shall see all the deathes in the worlde , I will assure my selfe vppon Gods shepheardes crooke . Loe howe hee speaketh in the three and twentie Psalme , O Lord thy hooke , that is to say , the staffe which thou erectest , as a shephearde , ( For hee taketh a similitude from the shepheard , who will haue his staffe or his hooke too leade his sheepe : ) Lord ( saith hee ) soe that I may haue some signe too assure mee , that thou accomptest mee one of thy flocke , I will walke in the shadowe of death , and yet I will comfort my selfe : For I will accompte my selfe ynough comforted , so that I may be grounded vpon thy grace . And afterwards in another place , seeing that God is with mee : I defie all those which shall come too assaile mee . What is that that fleshe shall do vntoo me , so that God take my part ( sayeth he ? ) He scorneth there the weaknesse of men , shewing that God blowing vpon them , he can ouerthrowe them all , and bring them to nothing : and notwithstanding if hee bee armed with strength from aboue , all the threates which the Deuil shal be able to bende against him , shal be nothing . And this is it that Saint Paule teacheth vs : If God be with vs , who shal be against vs ? Not that we shall not haue many things against vs , albeit that God bee the keeper of our life : but notwithstanding wee may boaste our selues agaynst all our enemies , and against all that the Deuil shal deuise against vs , so that God be fauourable vntoo vs . So , that it is not without cause that this worde is couched in , to take away al feare , when he saith : I am with thee , Feare not therefore . Now altogether like as we are taught to rest our selues vppon the onely goodnesse of God , and in his fatherly fauour : so contrariwise we haue to marke , that without it , we are alwayes as a people that are euen sowning And this also is that we haue touched erewhile : to witte , that if God doo not testifie vnto vs the loue that he beareth vs , though we shuld be in an earthly paradise , we should bee in a hell : and contrariwise , though we were in some hell , that is to say , in some gulffe , so that we feele that God is mercifull vnto vs , and that in the ende hee wil take pitie vpon vs , and that wee bee assured of his ayde , an hell will alwayes fall out too bee a paradise . And this is the thing we haue to obserue in this place : That when a man knoweth not howe it standeth with him in respect of God , that is to say , hee can not assure him selfe , that God beareth a fatherly affection vnto him : he must needes tremble , and be alwayes shaken on euery side , and haue manie prickes to vexe and torment him , without knowing any cause why : and that very ofte , he shal be in great perplexitie . Loe then in what case the vnbeleeuers are : not that they are not bolde ynough , yea euen to despite God : For it seemeth too them that they are escaped his hand , & that if he should thunder from heauen , that he can not touch them . The wicked then and those that are contemners of God will in deede be so far bold in their pride : but notwithstanding God giueth them prickes within , so that they haue , as a man woulde say , blinde assaults , that they know not from whence they come : and neuerthelesse it is God that maketh warre against them with their owne vnbeliefe . And this is the reward of all those , that rest not only in God , and knowe not that all our safetie , all our ioye and felicitie is to be in his keping . All they therefore that presume of their owne strength and vertues , all they that so occupie their mindes in these earthly creatures , they must in the ende be payde home with their owne foolish presumption , bicause they haue not giuen vnto God that honor that belongeth vnto him : that is , they must find themselues as poore sowning people . And therfore let 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 we leaue not of too comfort oure selues , knowing well that death shall be turned to vs into lyfe , & that al shall fall out to our saluation . Againe , wee haue too note this , that hee sayeth , That hee is the God of Abraham : For by this woord 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 confirmation to Isaack of that whiche he had learned before of his father . The Papistes make a buckler of this when they wil keepe themselues to their filthinesses & errors : For they haue that from other fathers & ancestors which they followe , they haue not inuented it at this day : it seemeth therfore vnto them , 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 when god is named the God of Abraham , he presupposed this one thing , to wit , that Abraham 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 wee 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 Abraham , 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 Abrahams 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 , Act. 7.51 . ) 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 : Spitle house . 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 ignorance , 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 from that time forwarde ? and besides al the faithful which came afterwards , al the holy kings & prophets , and others , are they not so many witnesses , whom 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 children . 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 notwithstanding , 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 from the hand of God , let vs applie the same alwaies , to strengthen our faith , & to haue this vndoubted perswasion , that we shal trie that to be true which is spoken here : I wil be with thee , and I wil blesse thee . And certaine it is , that if we would consider wel the benefits of God , that we daily receiue from him , 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 vpon vs : & in the meane while we mowe at them & neuer think vpon them . And we may see , that this is the cause that we are so giuen 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 profession 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 when we pray vnto God , he embusieth him selfe with no ceremonies : and yet for all that , we bowe our knees , we hold vp our hands 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 than 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 , Iohn . 10 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 enlighten them . 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 wanted 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 vpon 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 with the blood of our Lord Iesus Christ : for otherwise they shal be but prophane & defiled : but when the bloud of our lord Iesus Christ shal be applied therin , certainely our Prayers shal be pure , they shal be consecrated , in such sort , that God wil accept of them . And when wee shall call vpon God , euery one in the secret of his owne hearte , let vs laboure also to drawe our neighbours therto , to the intent that he may be gloryfied in the middest of vs with one accorde . And as we ought to be knit togither in one Fayth , so also let vs haue but one mouth too protest that we holde him for our father and Sauiour , and that we are wholly his .

But now wee will fall downe before the maiestie of our good God , in the acknowledgement of our faultes , praying that it will please him , in such sorte to make vs feele them , that it may bee to make vs to bee displeased with our selues for them , and to make vs to lament before his iudgement seate , to the intente wee may bee absolued through his mercie : forasmuche as wee shoulde iustly bee condemned by his iudgemente . And that it will please him to strengthen vs , so as wee fainte not , whatsoeuer miseryes wee haue too suffer in this worlde : but wee may meditate in his woorde in such sorte , that the onely promise which he hath giuen vnto vs , to holde vs for his children , may content vs , and that wee may be armed therewith to the ende to submit our selues to his wil peaceably to beare all afflictions , that he shall send vs : & that we may gloryfie him also in our heartes , without any faigning or hypocrisie : and that wee may labour also to show the frutes of our faith before men , and that by this meanes he may bee honoured of all , bothe of small and greate . And that hee will not onely shewe vs this grace , but also to all peoples & nations of the Earth , &c.

❧ The tenth Sermon of Iacob and Esau , Genesis 26.

26 Nowe Abimilech comming vnto him to Gerar , with Achuzath his friende , and Picol the Captaine of his hoast :

27 Isaack sayth vnto them , why came you vnto me : seeing you hated me , and haue sent me away from you ?

28 Who saide vnto him we saw for asuretie , that Iehouah was with thee , therefore we sayd : Let there be an othe betweene vs , that is , betwene vs & thee , Let vs therfore strike a couenant with thee .

29 Aske vengeance vpon thy selfe , if thou shalt hurt vs , like as we haue not touched thee , and like as wee haue don thee good , and haue sente thee away with peace : Doe thou consent now , thou hlessed of the Lord.

30 When therefore he had made them a feast , they did eate and drinke . And rysing in the morning , they swore either to other : And Isaack led them foorth , and they went from him with peace .

31 And it came to passe that the selfe same day , Isaacks seruantes comming vnto him , shewed him concerning that wel which they had digged , and said vnto him we haue found waters .

32 And he called the same Sohibbah , therefore the name of the Citie is Beer-schebah euen vntill this day .

Chapter . 27. verse . 1.

NOW when Esau was fortie yeeres olde , he maryed a wife named Iudith the daughter of Beer the Chithite , and Basmatha the daughter of Elon the Chithite .

2 Who were a greefe of minde to Isaack and Rebecca .

HOwsoeuer men liuinge in this worlde are subiect to many miseryes and afflictions , yet neuerthelesse the moste parte of the euils that they indure , proceede from them selues , euery one of them being as a Woolf to his companion . We are compassed about with sauadge beastes , who are altogither our enemyes : there is neither Heauen nor earth , nor other elements , that doe not bring with them a thousand hurts . We knowe not howe to goe vpon the water , but we must be , within halfe a foote of our death : There needs but one torment to swallow vp a people : The earth also hath many annoyaunces , as if God had threatened vs on euery side . But when we shall make comparison , there are no wilde beastes , nor heauen , nor earth , nor any thing whatsoeuer , which so much annoyeth men , as eche one annoyeth his neighbour . Nowe for this cause we ought to think it a singular benefit of God bestowed vpon vs , when he giueth vs peace & that we are not oppressed & wronged on euery side , when no mischief is deuised against vs , no hurt nor damage done vnto vs : It must needes be that the protection of God haue a hand in it , seing that euery man will alwayes bee as a Woulfe vnto his neighbours , as we haue said . And this is the marke whereunto this present story tendeth : For Moyses would shewe that after God had appeared to Isaack , he yet farther declareth his fauor vnto him , in that the Kinge of Gerar came vnto him , & sought his amitie and friendship , & hereby was Isaack honoured , and specially it was vnto him a great aduantage , because he might alwayes haue beene in doubte , in asmuche as hee had beene greatly inuied in the countrie , and had beene constrayned to departe from thence , notwithstanding he had liued amongst them , in all humanitie and courtesie . He might therefore haue beene alwayes in great suspence , fearing the rage of his neighbours . But God made them to come vnto him of their owne accorde , and not onely to shew themselues friends : but they flatter him , & feare that he wil hurt them , and therfore they demaund a couenant to bee made betweene them with a solemne othe . Now we haue to note here first of all , that God hath the heartes of men in his owne hand to mollifie their hardnes , when it pleaseth him , & to abate al their rage , and to turne them to curtesie & kindnes : for certainly the king of Gerar had not changed his nature , when he came to Isaack : & on the other side if he feared Isaack , he might haue conspired with his subiects & neighbors , and so haue set vpon him altogither . On the other side , hee had giuen no occasion to doubte of him , in asmuch as Isaack had not giuen him any argumente of distrusting him : hee rather had behaued himselfe in such sort , that he plainly declared that he desired not to greeue any , no not so much as his presence : For we haue seene howe hee departed from their company .

It must needs be therefore that God stirred vp these prophane people , to cause them to come vnto Isaack , and to submit themselues , as they doe with such humilitie , that they intreate a poore man , a stranger , who had no great credite amongst them , nor had any but his owne familie , which he kepte aparte , without giuing any token of attempting any such matter . Before God had laid the bridle in their neck , but this was to proue the patience of his seruant . For when he was denied water , & that in the end it was said vnto him , that he was stronger then they , & that he could be no longer suffred , there is no doubt but that God then exercised him to the end he might try what patience there was in him . And so Isaack knew , that if it had pleased God to giue him peaceable dwelling in that Countrie where hee was , that he should not haue beene driuen thence : but in asmuch as hee sawe men perke vp against him , he knew that it was as a pasporte from God for him to departe .

Now on the conttary we must also note , that god moued them vpon the suddaine to come towards Isaack , and to appease and abolish all enmities and quarrels , which might yet be moued either on the one side or on the other . Let vs marke well then , when any outrage is doone against vs , and there , where , we shal haue indeuored to do pleasure and seruice to euery one , that we shall be wonderfully pricked and tormented , that this should be doone by Gods appoyntment , who willeth vs to striue , not in doing euill , or requiting euill for euill , but by possessing our soules in patience , as also our Lord Iesus Christ hath thereto exhorted vs . And likewise on the contrary , when we shall see men to be fauourable vnto vs , and to intende no euill quarrel , or ryote against vs , let vs know that God hath pittie vpon vs , & that he gouerneth his creatures , and directeth them to such purpose as he seeth good . And likewise let vs beseech God , as often as our enemyes shall vse any crueltie against vs , and that we can not winne them by any meanes , nor by any moderation that wee can vse , that it will please him to put too his hande , knowing that hee can turne when it shall please him , those that are Wolues into sheepe . This is , that wee haue to learne firste of all by this History . But it is sayde that Isaack at their firste comming spake bluntly enough on this wise : Why are you come vnto me ? seeing you hated me , & draue me out from amongst you ?

Wee shall see by the sequel of the matter , that Isaack nourished no spite nor bitternesse , nor any desire of reuengement in his heart : For hee was quickly appeased : and when he vpbrayed Abimilech and all his company , that they had hated and persecuted him : it was not in manner , of any iniurie , so as we are accustomed to doe . For if any spite be done vnto vs , or any wrong , wee sharpen our tongues to speake euill and to slaunder : there is nothing but hatredes , contentions and wranglings : to be short , if we could teare them in peeces , that haue hurt vs , we would willingly doe it .

And this is it that Solomon sayth : That hatred discouereth reproches , faultes and iniuryes . When the hearts then are thus set on fire , it is not possible but that the tongues also must ouerflowe too outrage one against the other . But Isaack tooke no such course : but we haue to note , that whensoeuer wee shall be patient that this letteth not , but that we vse our libertie , to shew them that haue faulted , the wrong that they haue done vnto vs , and so make them to vnderstande their offence : to the ende all may profite them .

It is true that in this case we must thorowly examine our affection : for it is a very hard and rare thing , that a man who shall haue beene prouoked & offended , that he should not be moued with some passion , and so alwayes pursue his own particular cause . And therfore I haue said that we must enter into our selues , and diligently marke , if we be not moued with some desire of reuenge , or taynted with some hatred or rancour : when wee shall haue thorowely knowen this , and finde our selues cleere , then we may haue an open mouth to shewe them their offence , that shall haue wronged vs , not too be reuenged in condemning of them : but to the ende that they flatter not them selues in their sinnes , as this is a very common euil amongst men . Loe then a poynt which we haue diligently to marke : that is , that the patience of the faithfull is not without all touch of any passion , neither is it against this , that we frankly shewe them : yee haue doone me wrong , and yee haue offended GOD , and yee haue had no occasion to doe so : and yet : that they alwayes haue speciall regarde vnto the saluation of those , who haue persecuted them , and haue beene their enemyes . For this that Isaack nippeth them withall , was vndoubtedly as an admonition , whereby he sought the good and saluation of them , to whome he spake so bluntly : For if he had dissembled it , what profite might come to him thereby ? The others woulde haue thought it depe hypocrisie , if he had made shew to haue byn contented & wel pleased with them , and that he had nothing but honny in his mouth , and haue said : Loe it is euen so : Abimilech knowing himselfe to be faultie would haue thought , See , a double man and a lyer . Loe what they gaine that dissemble so much , and set such a faire countenan e vpon it . So then , although the Children of God be patient , and that they be alwayes ready ro forgiue all wronges committed againste them , and haue not any maner of wayes cancred harts against their enemyes , yet they cease not oftentimes too say , See wherein you haue done me wronge : and this is to shewe that they walke in all roundnes & simplicitie . And this ende ought alwayes to be kept : that is to say , when wee shall bee greeued , or any wrong or extortion shall bee doone vnto vs , that yet wee procure alwayes the good of our enemyes , and that the reproofes and accusations that we make vnto them , bee so many aduertisementes or warninges to drawe them to the right way , and to touch them : too the intent they be not hardened and made obstinate , and that they may be better aduised in time too come , and that they fight not against God , thinking they haue too do with men : as it is very like that Isaack did here , who woulde likewise prouide for the time too come . For this shal be very lawful for vs , when we shall haue suffred any wrong , to doe asmuch as lyeth in vs , to rid our selues from it . For although our Lord Iesus Christ commandeth vs to be ready , when we shall haue receiued one blowe vpon the one cheeke to turne the other : Yet it meaneth not that we should go & prouoke our enemies , & giue them occasion to vexe vs . We ought to auoyd this asmuch as is possible for vs : & by all good and louing meanes wee ought to stop their malice who haue no feare of God in them . Isaack then had respect to himselfe in this case : But it was not too the ende too be auenged , nor to render like for like : He onely contented himselfe to haue sette a barre against all those which had intreated him euill and dealte vniustly with him before time : to the ende they might be stayed , and might surcease from such wrongs .

This briefely is that we haue to learne out of this place . And this rule is very necessary : For oftentimes when men are reconcyled one to the other , they must be silent and then there shall neede none other meane : and hee yet who shall haue sustained the greatest wrong , he shall haue more libertie and more boldenesse too iustifie himself , against them that woulde make vs beleeue that the Lambe hath troubled the water . Let vs marke well therefore , that when any shall haue doone wrong to his neighbour , if he come not to pursue his particular quarrelles so stoutly , that hee reste therevpon , that it shall bee good that eche one be aduertised , and that hee which hath doone the wronge , notwithstanding knowe it , confesse it , and be hambled in it : but we see that this greatly profited not : so farre of was it that Isaack pursued not the matter to the vttermoste , although hee sawe that his admonition was not receiued , and that it touched not their hartes , to whome he he had spoken : howsoeuer it was , hee delte not spitefully against them . Notwithstanding marke Abimilech who sayth : Like as we haue been friendly vnto thee , and haue doone thee no hurt , so sweare vnto vs that thou wilte at tempt nothing against vs .

Abimilech not onely hideth the euill which he hath committed , and would excuse it : but he boasteth that he hath done his dutie woonderful well towards Isaack : and this is the common manner , as we haue said : For there is nothing more harde for a man then to condemne him selfe : although he feele him selfe faultie . Men wil be drawen sooner to any thing then to this lowlines , which yet notwithstanding is a token necessarily required to true repentaunce . For if a man feele that hee haue faulted , and haue true repentaunce , he must needes confesse him selfe giltie before God , and likewise towards his neighboure , when it shal be requisite . And therefore our Sauiour Christ also exhorteth vs , that if we haue any quarrell against our neighbours , that is too say , if wee haue offended them , that rather we should leaue our sacrifices at the altar , to the end to seeke agreement , than to flatter our selues , and to harden our hearts , despising those to whom weare bound . Nowe he speaketh of that time of the sacrifices : but that was as much as if he should haue saide , that we cannot pray vnto God , nor do any thing that shal be acceptable vnto him , as long as we disdaine to repaire the faultes which we haue committed . Now although God commaund vs neuer so straightly to humble our selues , when we haue offended , yet can none attaine vnto this way : and that is heere sufficiently taught vs in the person of Abimilech & of his companions . For men are so blinded bothe with selfeloue , pride and arrogancie , that they can not in any case be brought to this , to say : I haue offended : for they are alwayes ashamed to confesse their fault : and yet notwithstanding are not ashamed to be condemned before God and his Angels : and yet when they haue remorse in them selues , they must condemne themselues in spight of their teeth . They can trimly trace out all the wayes that can be to maintaine their corruption , they haue their goodly starting holes , to vpholde themselues in their mischeuous cause : but when they shal haue woon both great & small , whether it be through corruption or fauor , or by any other meanes , and all the worlde stand for them , yet must they in the ende come to the iudgement of their owne conscience which they cannot abide : and as I haue saide , there they shall find themselues to haue gotten nothing by al their fetches & starting holes : For maugre their beards wil they nil they , they must feele themselues guilty before God . Nowe when this is set before vs , it is not to the ende that wee should sleepe in any such vice : but to the intent , that we knowing our selues to bee subiecte vnto it , should the rather seeke for remedie . When Moises saith therefore that Abimilech made as if he had wel acquited himselfe towards Isaack ( and we knowe the contrary by that which hath beene rehearsed ) it was not onely to shewe that Abimilech was an hypocrite & a double man : but it was also to set a looking glasse before our eyes , to the ende wee might knowe that there is not any one amongst vs , which is not inclyned to flatter himselfe , and who is not bent to boulster out an ill cause : although he were sufficiently conuinced to haue offended , that yet neuerthelesse pride would not suffer vs to submitte our selues . Loe then Moyses purpose and drifte . So then , what haue we to doe ? that euery one gage and sounde himselfe to the bottome to finde what is in him : and after we haue duely examined our selues , we shall finde that there is not any one of vs that would not hide his faults , and that would not wronge his aduersary , when wee haue any quarrell : and heerevpon it is that wee seeke out goodly coulours to excuse our selues , and starting holes & delays : & turn ( as they say ) black to white , and white into blacke , that wee might iustifie our selues . Seeing therfore that we are subiect to such an euil , let vs fight against it . For it is not inough for vs to fele our vice , but we must forsake it , & in forsaking it , we must yet resist it , albeit we can not altogither get the vpper hand of it . And when we shal come to put this in practise , & shal haue offended this man heere , and that man there , let vs not looke vpon men to bleare our eyes : but let euery man withdraw himself into his own secret , & say , Go to , what can I do now ? It is true that I might iustly do wrong vnto mine aduersary : for he hath offended me thus & thus : but notwithstanding am I innocent before God & his Angels ? It is meete that I begin to iudge my selfe . For although that I be a poore blinde wretch , yet for al that I feele in my self that I haue offended , & I cannot ly vnto my self : & in the meane while wil God be deceiued ? When I haue cunnnigly dissembled , will not he finde out the least drop for all that .

So then there is no other meane to bee absolued and released before God , but this , that I condemne my selfe . Marke then , I say , how we ought to practise this doctrine , and to apply it to our vse and commoditie . And to be shorte , howe oftensoeuer we offend , let vs note that repentaunce contayneth in it confession , not to goe and whisper in the eare of a Prieste , as was doone in the Papacie : but a confession to giue glory to God , and likewise to make amendes for the faulte which was committed against our neighbours . And therefore , they who committed any wrong or outrage against another , it behoued them to labour the amendment thereof , in humbling themselues , and howsoeuer it was not to be ashamed to say , I haue offended you : I pray you forgiue mee . For marke also howe we shall obtaine fauour and forgeuenes before God , and by what meanes those wronges we haue done to our neighbours shall not cry out for vengeaunce against vs : For vndoubtedly , although they to whom we haue done the wrong , content them selues , and think no more of it , yet the euil shal be enrolled before God , & cry more loude before his maiestie , then if all men were armed and set them selues against vs . So then , to the ende our faultes may be blotted out & defaced before God , & that there be no cry that may hasten the Lord to iudgement against vs , by reason of the offences that we haue committed , let vs learne in such sort to appease al strifes & quarrels that euery one may preuent it by humbling himself with an vpright & pure confession . This is that we haue to marke vpon this point . Now on the otherside , we see as I haue already touched , that Isaack had not as a man would say , an hart puffed vp , neither that nourished any manner of rancour against such as had beene his enemyes : for he pursued them not , he had in deede speciall cause against Abimilech and his company : For as Saint Paule sayth , they which are not of the flock & body of the church , we cannot iudge them , to the ende to bring them to repentance , as we may those which make profession of Christianitie , who ought out of hand ( as much as lyeth in them ) to receiue admonition of their faultes . For this is the order which GOD hath sette amongest al those that are his , that wee shoulde bee subiect to receaue admonition bothe from great and small .

So that there is , as it were , a mutuall iurisdiction without the sworde , and without authoritie , if we doe our duetie . For euery one hauing the word of God in his mouth is as a Iudge , to shew his neighbour the faultes which he hath committed . He shall be a iudge in one respect & he shall suffer himself to be iudged in an other . Mark then , howe we iudge these that are of the housholde , as S. Paule sayth , that is to say , such as are of our body , and of the Religion of the faithful , and of the children of God . But those that are without , although we condemne them , yet can not we call them so familiarly , to say , Thou haste offended . For they haue no such acquaintance with vs , and there is no such mutuall right , as there is amongst the members of the body of the church . And this is the cause why Isaack dealeth not so earnestly with Abimelech and his people , as if they had bin knit together in one faith , & worshipped the same God , and had beene of one Church , and had had one and the selfe same order established amongest them . It is very like that Isaack would not haue passed this ouer to haue saide vnto him : What ? Come you hither with your bragges , making as though you were my good friends , and had vsed nothing but courtesie towardes mee ? And what courtesie was that to denie me water , yea and too damme vp the welles that I had digged by mine owne laboure and the sweat of those that were mine ? And this could bring you no losse or hinderance : and yet through malice you haue gone about to put out mine eyes : and in the ende you haue driuen me out and haue not suffered mee too dwell amongest you . And what friendship was this ? Isaack therefore might haue stoode too haue mainteyned his cause , if Abimelech had bene capable to haue receiued such reproofe : but it was ynough for him freely to haue layde open his affection . For seeing Abimelech would not be corrected , neither had any such repentance as was requisite for him : therevpon he leaueth him . So then , when we shall haue laboured to bring those to repentance that haue offended , if we see them obstinate , we can no further presse or vrge them . It is true that if they be members of the Church , wee must followe them , to the ende they continue not obstinate , and if they will not endeuour too open them selues , and that we see they will not bee displeased with their faultes , that yet neuertheles we hold them as vanquished . For marke howe it behooueth vs to handle them who are so wilde and harde hearted . My friende , nowe thou shewest thy impudencie : before I wel perceiued that thou wast strayed out of the right path : but nowe I see that thou art altogither desperate and without hope : For thou doest manifestly despite God . And what gettest thou either in this or in that ? For thine offence is well knowen . And thus wee may very wel beate them downe , who imagine through toughnes & stubbernes to winne their cause . But if we haue to doo with those , which haue no acquaintance with vs , and are not our brethren , let it suffise vs too haue shewed them the trueth in one word : For this shal be dearely inough bought of them , if they thinke not better vpon it to humble them selues . And for our part when we shal be reprooued for any offence , let vs not wayte for any long processe and such great enquestes too be conuinced as it were by fine force of many witnesses : but let vs receiue correction patiently assoone as it shal be offred vs , & not be like to those that throw vp an handful of ashes , to take away the cleare light : let vs therfore confesse our faults : for this is the only remedy , except we wil resist god : & let vs know that when any warning or admonition shall be giuen that then God would haue his grace felte of vs , and that hee is carefull too drawe vs backe , to the ende wee should not perishe , that wee should not remaine obstinate , and that Sathan should not take possession of vs . Let vs knowe this , too the ende wee may come to repentaunce and true lowlinesse . Nowe Isaack sheweth yet better , that hee keepeth no minde of reuengement or enmitie , although they had offended him : For hee prepareth a banquet , and they eate and drinke togither . Loe here a pointe which wee haue well too meditate vppon . For this also sheweth , howe that we must fight agaynst our passions , all the tyme of our lyfe : so that this is as it were the A b c of Christians , not too requite euill for euill : but contrariwise too render good for euill , and to get the victorie in this matter : the which can not enter into our fansie . This I saye , is as it were oure A B C : and there is no such perfection in vs , but that we should beginne here : That so soone as wee desire and haue a will to serue God , it behooueth that we be spoyled of all bitternes , hatred & rancour , of all desire to reuenge , not onely to forgiue our enimies without procuring of their hurt : but also that wee bee readie too doo them good . But nowe who is hee that dischargeth him selfe herein of the hundreth parte ? But we shall find , albeit it seemeth that many are ( as they saye ) petie Angelles , and haue nothing but a feruent desire to serue god , & to honor him , yea & there is nothing in them but loue , & they are therin resolute & setled : yet assoone as they bee prouoked , the poyson so breaketh forth and afterwardes dwelleth so long in them , that they keepe the remembrance of some small offence , in their heartes all the time of their lyfe . When we see therefore that we can not bee purged at the first daye , nor the first yeare , of this curssed affection of reuenge , so much the more we must applie this remedie , to the ende we may bee ordred and gouerned by the spirit of God : not to remaine asleepe in enimities & rancours : but willingly to forgiue them , and to be throughly patient in all things . And so , we shall haue well profited all the tyme of our life , when wee shall haue learned , to what vse this historie of Isaack is rehearsed vnto vs : that is , that hee prepared a banquet for his enimies , not in a ceremonie , or for fashion sake onely , but to shewe that he was pure & cleane from all malice , and that hee had forgotten and buried all the offences , whereat they might picke any quarelles . Nowe it is saide a little after : That they made a Couenant togither , and sware eche to other .

It is true that Isaack had the hurte , when the other demaunded of him , that hee would promise & sweare vnto them not to wrong them nor hurt them : For they had had sufficient proofe , that they had not founde him a violent man , nor one giuen to doo any harme . Wherefore come they then to disquiet him farther ? He might haue put all this backe : but he dooth yeeld something of his right : as when we would purchace peace amongst men , we must alwayes haue this meane , not to giue it them wholly , who haue done vs wrong : but for all that , not too too extremely too chalendge and holde whatsoeuer belongeth vnto vs , without yeelding vnto them one crumme , ( as they say ) thereof . For if euery man should be so giuen to his own particular right , men could neuer bee vnited and knit togither : and although they were , they could neuer cease from day to day too haue newe occasions to deuoure and eate vp one another . There is therefore but one way to nourishe peace and concorde : and that is , that no man seeke that which is his owne : as also S. Paule maketh mention thereof , speaking vnto vs of Charitie , 1. Corinth . 13. Chapter , where hee saieth expressely , That Charitie hath this propertie , Not too seeke her owne . And further , when hee exhorteth vs too liue peaceably , and that wee shoulde loue brotherly fellowshippe , and that none of vs shoulde giue him selfe too ambition , nor haue a desire too bee more , greater , and higher , and too haue the vpper hande : For the woorde which hee vseth , meaneth , there should bee no desire of superioritie or hauing the vpper hand . Now , as long as we shall haue this desire ( as I haue sayde , ) Loe as it were a fire blowed vp and kindled : there are a thousande wayes which Satan will finde to set vs at such discorde , at warre , dissention , & such contention , that it should seeme we would ouerthrowe all . So , let vs marke well , to the ende that we may dwell in friendship & brotherly concorde with our neighbours , it behooueth euery one that he forsake and yeeld of his owne right , and that euery one keepe not this extremitie , to say , I wil keepe whatsoeuer is mine , & will pursue it , and forgo nothing by no maner of meanes whatsoeuer . When we shal deale thus , certainly the Deuil will alwayes finde some cunning , to kindle the fire of discord and strife of words , & in the ende of warre . This therefore is that which we haue to learne concerning this text . But here by the way wee see that it is lawfull for the children of God to enter into league & friendship with heathen people , and such as professe nothing but false religion : as long as it is not to ioine our selues with them , not too drawe in the same yoke . For we must marke well , that admonition of Paule , who saith : Take heede that you drawe not in the yoke togither with vnbeleeuers : For he speaketh this by way of comparison , as if two oxen were coupled togither , to drawe in one yoke , they must one answere the other : & though they be wilde & sometimes straggle , yet beeing tyed together by the necks with the yoke , they must followe the same traine . Sainct Paule would shewe vs , that wee must not bee coupled with vnbeleeuers , in such sorte , that wee bee holden with their chaines , and that wee bee so entanged with them , that wee consente vnto euill , neither in any respect too bee tyed therein : but onely for too nourishe peace , too stoppe outrages and violences , it shal alwayes be lawful for vs too enter into league with them . Let vs take heede therefore that wee bee separated from all their malice , and therein that wee haue no acquaintance with them , & especially that wee condemne their iniquitie asmuch as lieth in vs , so as we be not so much as companions and brethren with the wicked , no not complices : as it is sayde , specially in the 15. Psalme , that we must hare them . But neuerthelesse , to stoppe their rage , and to take awaye all occasion of hurte , and to shut the doore against them , to the ende they put not in practise their lewde enterprises , wee may well meet with their euill by making league with them , too the ende they may not flowe to all licentiousnes of euill , when wee shall haue put such a barre first before them . Yea we see that God hath shewed vs this fauour and grace , that wee shoulde take his name to witnesse , to the ende we might be assured either of other : whereby he sheweth , howe acceptable a thing Concord amongst men is vnto him , & in what detestation he hath al quarelles , warres , wronges , hurtes , outrages and oppressions , which men shall doo eche vnto other . For this is no small matter , that God giueth his owne name so to bee vsed , and as it were , pawneth it . And when a Prince must giue some of his children for hostage , hee will doo it with great difficultie and much a doe : but our Lorde giueth his owne Name for hostage , when there is cause of nourishing peace amongest vs , yea and when the matter standes so , that Concorde must bee had with infidells , too the ende they may leaue of to rage against vs , and not hurt vs . Seeing then God hath vouchsafed too lende his owne Name too this purpose , so much the more ought we too be bente , to seeke by all the meanes that can bee , that men may bee peaceable , and that wee haue no quarelles with them , yea that we seeke too appease them that are raised vp : wee must ( asmuch as lieth in vs ) preuent them : but yet if wee can not altogether perfourme it , when we shall see any quarelles begun , wee should endeuour too kill it : yea by the meane that I haue already spoken of : that is too say , by forgoing our right , asmuch as shal be possible for vs . This then is the summe of that we haue too learne . Nowe it is not sayd in this place , in what forme they sware : but we shall finde afterwards , that Isaack alwayes made his othe vnto the liuing and euerlasting God , rendring honour vnto him too whom it belonged , albeit hee had to do with 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 shewed 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 tempteth 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 confort him , so likewise must we waite , & then 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 , & when he had eaten & drunke , he went his way , & despised his birthright . Moyses also rehearseth nowe that he tooke two wiues from 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 , whom God had accursed ? This was asmuch as if he had forsaken the promise of saluation , and as though he had renounced , to make any more reckoning therof them 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 adoption , that they shal soare vp to him , & despise this world , to the end they may reioice in those spirituall benefits hee hath prepared for them : but contrariwise , he letteth loose the reynes to al those whom he hath reiected , in such sort , that they harden themselues : & although this be not done al at once at the first push , yet notwithstanding a man 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 vpon 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 drawe vs too destruction : For it is without al doubt , that if we liue ouer familiarly with the contemners of god , they will soone defile vs : their fellowship and conuersation is a deadly pestilence . And so much the rather it behoueth vs to walke with carefulnes herein , taking good heede vnto our selues that wee defile not our selues with the filthinesses of this worlde . 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 from 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 notwithstanding 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 seruant 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 continued 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 sonne , 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 , euen 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 dwelled there then , must be quite rooted out : and this lande be wholy 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 which 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 wiues , which was contrary to the lawe of mariage , as wee haue seene . For the sentence which God had pronounced to rest vpon , was , that a man shall haue an helpe , and not twoo nor three . And further , when Eua was created , and that shee was giuen to Adam , it is said , that they should be two in one flesh . Mark then the rule which men ought alwaies to keepe . So then wee see that Esau euen brake the bounds of al honestie , yea of nature it selfe , & that he was as a beastly man in this behalfe . It is true that his graundfather Abraham had two wiues : but herein hee was 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 when 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 children . He tooke therfore a second wife : but this was ( as I haue said , ) to peruert the order that God had established . He committed 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 giuen to their fleshly lustes : in such sort , that beyond that which is called poligamie ( that is to say , pluralitie of wiues , ) they committed incestes also very commonly . And this was a nation very beastly in this point , that they made no accompt 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 them , if some neglect them , euery man flattereth himselfe , and euery man taketh for his warrant those which 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 & correction 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 them 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 was ) that God had preferred Iacob before Esau , & yet neuertheles he resisteth it , as we haue seene before , when it was said that he loued Esau , & that Rebecca loued Iacob : and this loue of hers was an obedience that shee yeelded vnto that heauenly reuelation . For GOD had pronounced this sentence before , That the elder should serue the younger . Rebecca was a greate deale better aduised then her husband . But hee continueth stil as wee may see in this place , and it seemeth that hee would haue resisted God . It is very certain that his purpose was not such : But hee is in such wise rauished by his affection , that he forgot himselfe , and had no discretion and iudgement .

And hereby we may see , how we ought alwayes too suspect our affectionate passions . For they rush vpon vs alwayes to butte against God . As a Bull chafed pusheth with his hornes , so our appetites & desires driue vs , and rauish vs , in such wise , that we make war most notoriously against god , yea with out euer thinking vpon it : it neuer commeth into our memory , This is forbidden me , God hath condemned & reiected it . We haue therfore many times our senses so incumbred , that wee keepe not either the way or the path . And heereof we see an example in Isaack . For all the time of his life , he was as a looking glasse of holines , & led as it were an Angels life , keeping himself in the feare of god : but herein he so faulteth , that god is nothing with him . He treadeth vnder his foot that which he had vnderstood by his wife : that is , that nowe the right of the first borne was giuen vnto Iacob . Neuertheles he passeth beyond that . Now this is a wonderful straunge thing for he was notwithstanding the minister of god , & a prophet : & as sone as he had charge to giue the blessing to him to whom God had ordained it , yet hee dealeth as if he had beene the keper and appointer thereof . God had doone him this honour , as if hee shoulde haue sayd , I wil blesse him whom I shall thinke good : but the testimonie shall come out of thy mouth . Thou shalt be a messenger : especially that which thou pronouncest , shall haue authoritie of iustice : it shall be authentique , which I will ratifie in heauen , God had doone him this honor : and yet he leaueth himselfe to be so snared in ignorance , that he goeth quite contrary , specially from his dutie , and from that which his office required . This at the first shew should seme a thing intollerable : but God , who by his woonderfull counsaile directed him in such sorte in this matter , that he turned darkenesse into light , & shewed that this was not a thing according to mans fantasie , that the inheritance of saluation should come vnto this man or too that man : but that in despight of all men , hee must haue it to whom it was ordained & established to holde it , & that it must haue his effect . But because all thinges can not be vnderstood atonce , let vs folowe that order in rehearsing of it , which Moises vseth : and afterwardes we will gather in the ende , the profite that this History bringeth vnto vs . It is sayde that Isaack seeing himselfe now to drawe towardes his ende , forasmuch as he was transitory . He sayth vnto his sonne Esau : I knowe not the day of my death : And therefore goe and hunt Venison that thou mayst prouide me meate according to my appetite , and which I loue , and my soule shall blesse thee ,

Isaack in saying that hee knewe not the day of his death , signifieth , that he saw himselfe to draw neere to the graue already : For there is none that knoweth the day of his death . God would always holde vs in suspence & doubt concerning this , too the end we might alwayes be ready . Death ( as it is said in the common prouerb ) is sure to all , but the houre of death is vnknowen vnto vs : & this is very profitable for vs : for we se how men are giuen to their pleasures & are mery whiles that they think to haue some truses or some release . And what should this be , if we knewe certainly of the ende of our life ? Euery one would bend himself to all kinde of euill , and God should be despited euen to the ende . But when our Lord handleth vs short in such sort , that from the wombe of our mother we are still beseeged with death : as wee see of younge infants , who die before they come into the world : so far is it off , that we cannot liue euen the minute of an hower , but that as soone as we are borne we are subiect too death , as our frailtie declareth . For with what a number of deseases are wee compassed ? And to how many dangers and hasards is our life subiect ? So then , there is neither younge nor olde that should not say by good right , that he knoweth not when he shal dy but the meaning of these words is as I haue said : to wit , that Isaack knew wel that he could not continue in the worlde . And indeed , although young people & they which are strong and in the flower of their age , ought too prepare themselues to forsake the world , & euery houre to dye , while they liue : yet do we most faile heerein , albeit our nature warneth vs to giue our selues no more to the worlde . So that we haue to gather of this drifte of Isaack , that as euery man seeth himselfe weake and transitory , so that hee drawe his legges after him , where he hath liued longe , that this ( I say ) should stirre vs vp so much the more to prepare our selues to dye . Nowe it is very true that he spake heere to no other ende , but to blesse Esau : but so much this admonition importeth , that when we see death to approch , that we learne freely to yeelde vp our selues into the handes of God , and to glorifie his name in such obedience , that we liue no longer to our selues : and after wee shall haue disposed of euery thing in such sort , that there be nothing that holde vs or let vs , from going cheerefully forwards when we shall be called . But when he speaketh of the blessing , this is not to be vnderstood of common praier . For there is no dout , but that Isaack praied euery day for his children : and it is said here : That I may blesse thee before my death . We may then gather that this blessing wherof Isaack speaketh , was had in special regard : & in deed ( as I haue said ) Isaack was as it were the warden and keeper of Gods promise : and this treasure was committed into his charge & credite , to blesse . And marke why the Apostle sayth , The lesser was blessed of the greater , because it must needs be , that in this case he must haue his authoritie from God . This was declared more plainly in the time of the law : For the priests were ordained , not onely to teache the people , and to offer vp sacrifices : but also too blesse , and the very forme thereof was set downe vnto them . And oftentimes when Moyses speaketh of this office , he setteth the 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 from 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 . These be the Anabaptists that refuse the ministery of the worde , and will be taught immediatly from God . For there are many fantasticall men that refuse all inferiour meanes , & would without wings mount 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 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 tentations 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 threaten 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 ground : 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 , we 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 imperfections 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 worde , in whome there is no fault , it is certaine that we 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 , who when 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 can 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 giuen vs to know . Nowe hereof we may gather , that when 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 vpon the dignitie of faith , them must our faith be perfect . For if our faith be weake ( as I haue already said ) and that we haue but onely a part of it , then should we haue but a part of saluation : and further it should be shaken , & we should alwayes be wauering and in doubt . But when it is said that we are saued by faith , it is bicause we accept the mercie of god , which we ought to esteme fully sufficient for our saluation . Our faith is imperfect : yea but when there shal be neuer so little a sparke , yet neuertheles shall the goodnes of God supplie that which is wanting : euen as wee nowe beare this corrupt lumpe , not onely in oure bodies , but in our whole nature . But we know that our soules goe vnto death , and in the meane season where is our life ? It is in vs . How ? In that we haue receyued the spirit of God , saith Saint Paule in the 8. chapter to the Romanes . And haue wee the spirit of God in fulnes ? No not so : There is as it were but one sparke or droppe of it : but this saith he is life : and shall swallowe vp all whatsoeuer belongeth to death in vs , and shall make it of no effect . Let vs marke then that although our faith be very little , and that in respect of vs we conceiue not the hundreth part of the benefits which God offreth vnto vs , yea and that we doo not so much as by a licke , taste his grace , yet neuertheles we must not therefore despaire too bee saued thorough faith . For the matter is not as I haue sayde , of our estimation , or of our paising and waying it in our ballance , that is to say , if wee haue an excellent faith to obtaine the grace of God , and that which is necessarie for our saluation : but the question only is , that when God hath declared that he wil be our father , that we imbrace this promise , & stay our selues therevppon . And if there bee any doubtes or distrustes , that we resist them , and that we holde fast this conclusion , O wee are yet sure that God will not disapoint vs . Marke then what we haue here too holde , aswell by the example of Rebecca , as by the example of Isaack . But Moyses sayth nowe expressely that Iacob refused , saying : And howe shall this be ? I am not hairie as my brother is , and if my father shall finde the deceyte , hee will curse mee .

Here wee see as it seemeth , two great vices in Iacob : The one is , that hee feared his father more than God . It is true that it might so be iudged therof : but when all shall be well marked , it is certaine , that it was the feare of God that mooued him therevnto . For concerning the curse of his father , he was no otherwise carefull of it , then in this , that it was imprinted in his heart , that his father was established to be as it were a witnesse of the promise which God had giuen vnto him . Seeing therefore that Iacob had this , it is a signe that he rested not vpon any thing from man : but that in the persone of his father he considered that which God had decreed . The other euill was , that hee doubted . Now we knowe that in our life if we be not well certified , we shall not remoue so much as one finger , to the ende we sinne not , and that God be not offended . And why so ? Obedience is more worth than sacrifice . When therefore we shall attempt to doo any thing , not knowing whether it be lawfull for vs , and whether God doo allow it : this is asmuch as if we should despite God : so that we should not know how to eate or to drinke , or to be short , to do any thing : no not so much as to remoue a mote , but that all our actions should bee condemned , and that god should haue them in vtter detestation : & S. Paule also pronounceth it . For by this word of faith he vnderstandeth certaintie in the 14. to the Rom. that we be assured that that which we do is permitted of God , and is agreable to his word . But see Iacob who saieth , how shall this be ? I am not hairie as my brother is . He doubteth : that therfore is a signe that after that he hath obeyed his mother , he should commit euil , & that al that he should take in hand , should be nothing but confusion , & that god would detest it . And surely so had it bin if he had alwayes remained doubtfull , that whatsoeuer he should haue done , being of sin , it shuld haue bin to prouoke the wrath of god : but we shal see by that which foloweth that he was confirmed . But the answere which his mother giueth him , is : The curse be vpon me .

But she was not so leane and so drie as here she is set forth vnto vs , but she shewed him that he was chosen of god , & that the birthright belonged vnto him . And in deede we shall see how he was confirmed , and that he feared no more when he was before his father . Thus then it may easily be gathered that Iacob was confirmed , to resolue him selfe and too knowe that the blessing which he sought , could not be disapointed : in the meane time notwithstanding we can not excuse him , but that he fel fowly , euen in the very beginning . The matter was here of the building of his house , but Iacob doubteth & sticketh here , not knowing whether it were good or euill . We see then that he had a very euil beginning : and consequently that he had nothing in that case but confusion , had not god holpen therin . To be short , we see as well in Iacob as in Isaack & in Rebecca , that the grace of God came not vnto them , nor had any entry vnto them by their own wisdom , nor by their good means which they inuented . Lo therfore the defaults which are here : but god hath outgone al their faults and offences , and wrought in such sort through his infinite mercie , that wee haue good occasion to bowe downe our heades , and to confesse that there is none but only he vpon whom all our happinesse dependeth , and from whom it proceedeth .

But nowe let vs fall downe before the Maiestie of our good God , in acknowledging of our faultes , and beseeching him that hee wil open our eyes , that we may alwayes more and more know them , too the ende wee flatter not our selues in them : but that wee may sighe and grone to obtayne pardon of him : and in the meane while that wee may in such sorte fight against all our carnall desires , that in the ende wee may bee full framed too his rightuousnesse , from which we are yet so farre of . And that hee shewe not this grace onely vnto vs , but also too all peoples and nations of the earth . &c.

❧ The twelfth Sermon of Iacob and Esau . Genesis 27.

13 But Iacob sayde vnto Rebecca his mother , Beholde my brother Esau is a rough hairie man , but I am glib and of a smooth skinne .

14 Peraduenture my father will feele mee , and I shal be vnto him , as a seducer : and so I shal bring vpon me a curse and not a blessing .

15 Vnto whom his mother saide , Thy curse be vpon me my sonne : Only hearken vnto my voyce , and goe thy wayes and bring it vnto me .

16 Therefore departing hee tooke it and brought it vnto his mother : and his mother tooke it and made daint i● dishes , euen such as his father loued .

17 Afterwardes Rebecca taking the most precious garments of Esau her eldest sonne , which were with her at home , shee put them vpon Iacob her yongest sonne :

18 And putting vpon his handes the skinnes of kiddes from amongst the Goates , and vpon the smooth of his necke :

19 Shee put the daintie dishes which shee had made , with bread in the hande of her sonne Iacob .

20 So hee comming vnto his father , said , My father : who saide , Beholde me , who art thou my sonne ?

21 Iacob sayde vnto his father , I am Esau thine eldest sonne , I haue done as thou hast commaunded mee : nowe rising , sit downe and eate of my venison , that thy soule may blesse me , &c.

WE haue heere to continue the purpose whiche was yesterdaye begonne : that is , that God directed Isaack , Rebecca , & Iacob , in such sorte , that notwithstanding the faultes that were in them , hee leaueth not of too put that in execution which hee had determined , concerning the blessing of Iacob and reiecting Esau . And yet this is not too cleare Isaack for his parte , as though hee had not fowly faulted , and that the like faulte had not beene founde in Rebecca and in Iacob : but God passed them ouer . And so , wee see that GOD waiteth not vppon men , neyther dependeth vppon them , when the matter standeth , for the perfourmaunce of his counsaile . It is verie true , that hee will vse them too serue his turne : but hee sheweth notwithstanding that hee woorketh all alone and of him selfe : and when his creatures serue him as instrumentes , it is no farther then it pleaseth him , and not as though hee were bounde by any necessitie : yea and albeit that thinges in respecte of men goe quite backwarde as it seemeth , yet this sheweth that his po , wer is sufficient , so that it needeth no helpe from others .

Nowe wee haue saide , that in this matter of Iacob it may bee seene howe hee fell into doubt : and this was contrary too fayth . It behooueth therefore that GOD on the one side supplied this want . Concerning that , that it is saide that he should beare the cursse : it is for that hee knewe that his father was ordeyned to this , that he must ordeyne an inheritour , not only for worldly and transitorie benefites , but of the promise which belongeth to the spirituall life . He knewe this : and therefore he respected not only a mortall man , but the liuing God . Nowe touching Rebecca , shee sayth , the Cursse be vpon her . We see howe shee was rauished ( as was yesterday handled ) in such sorte , that shee spake , as it were at randon : but there is no doubte , that in the meane while shee wiste not , that this could doo no hurt . It is true that shee regarded not her faulte . For although shee had a good grounde too obeye GOD , and so too deale that his election might stande in full strength : yet notwithstanding shee ought not in the meane season , too haue made such a crafte too beare swaye , wherein there was nothing but deceytes and lyes . For GOD ( as wee haue sayde alreadie ) is able ynough too accomplishe his owne woorke , and too bring his owne counsell too an ende : hee needeth not too borrowe any thing of vs . It is not lawfull therfore by a stronger reason , too goe about too aduaunce his trueth by our lyes . But Rebecca doth it : so that in this behalfe shee can not bee excused . But this example is not heere sette beefore our eyes , too the ende that wee also should imagine the like : For it will fall out , that at all assayes wee shall bee readie too mingle oure fantasies , that our matters maye goe well : and this is euen as much as if wee thought not God too bee wise ynough , or rather as if hee were not stronge ynough , or had not the meanes in his owne hande , too bring matters too a good ende and issue . But in so dooing , wee doo ( as a man would saye ) controule GOD : too saye , verye well , let him woorke , but after what manner ? Not according too his counsaill , and according too his power and infinite puissaunce : but according too some light thing , and wee will first of all haue that thing done , whiche wee haue imagined and forged in our owne braine . For wee will saye , I fynde this too bee good , this will bee a very good and necessarie meane . But are wee so ouer wise ? that wee muste straight waye enterprise this thing , and that wee muste put our hande too the pye in such sorte . But marke , God hath not so ordeyned by his worde . Loe then a rashnesse not too bee borne . And yet is this very common , and euery one shall fynde of this vice in his seede . But so much the rather ought wee too learne too adde nothing of our owne , seeing wee haue alwayes this corrupte medlay which wee must either this waye or that way driue out of our heades . And when wee shall so haue wrought after our owne guise and fashion , wee shall doo nothing else , but marre and ouerthrowe all . But if GOD doo not laye such faultes too our charge , and dooth yet neuerthelesse accomplishe his woorke : this is not too the ende wee shoulde boaste our selues therein : as oftentymes they whiche haue ouerreached them selues , can saye , O , it is falne out well : yea , but this is because GOD hath pardoned this follie , and that neuerthelesse hee leaueth not too support vs , albeit we were not woorthie thereof . Let vs learne therefore in no wise too excuse our presumptions , when God shal make that to prosper which wee haue naughtely and wickedly attempted : but so much the rather let vs magnifie his mercie , when wee shall see that although wee haue fought against him , and haue gone about as much as laye in vs too forslowe his woorke , that hee yet hath not lefte off too giue it his course . This is that brieflie whiche wee haue too beare away concerning this place .

Nowe it followeth after , that Iacob went too seeke two kiddes , which hee brought vnto his mother , that shee might dresse some daintie meat , such as shee knewe Isaack loued . And after that shee clothed Iacob with Esaus garmentes , and put the skinnes so vpon him , that it seemed hee was an hairie and rough man .

But here men might iudge , that this was a very childish deede , and a very toye , forasmuch as it was a counterfayte meate , for shee tooke of a kidde , in steede of some venison : and after that the father had eaten and was well filled , hee blessed his sonne , and that this was as it were a reward for his dinner : and agayne that Iacob came in a disguised habite , as if hee had bin vppon a stage counterfeiting his brother Esau , vnder colour of his garments , and had his poule , his necke , & his handes : & in al this nothing was seene but matter of laughter . But to the end that we should be kept in reuerence , and make our profit of this historie , let vs learne too looke vnto Gods election wherof mention was made before : For if wee haue not this foundation , it is certayne that in all that Moyses rehearseth , wee shall not finde any thing that may mooue vs , or giue vs any perswasion , that this was guided and gouerned from aboue . But when we shall be resolued , that GOD had giuen the birthright too Iacob before hee was borne : notwithstanding wee haue too note , in seeing these thinges so sottishly ordered by men of an vnaduised zeale , that therefore wee ceasse not too say : Loe God who is alwayes vnchaungeable , although men through their sturdie boldnesse , and foolishe presumption trouble and turne all vpside downe , yet neuerthelesse must his counsaile remayne entier and perfecte . This therefore is that wee haue too note , too the ende wee may make our profit of this historie . Moreouer , when it is sayde : That Iacob came to his father , and sayde vnto him : I am thy sonne Esau , eate and drinke . Hereby we may see how men harden themselues , when they haue once attempted to doo any thing of an vnaduised zeale , howe they waxe bolder and bolder . At the firste Iacob doubted : If I ( sayeth hee ) be founde as a mocker before my father , hee will cursse mee , but by and by hee careth for nothing , he speaketh as boldly & franckly , as if it should haue beene sayde , that hee was sure too bee in Esaus place . But hereby wee haue too note , before wee beginne any thing , to thinke whether wee haue allowaunce from GOD , and whether hee will guyde vs : and too see that in all our dooing and enterprise , there bee nothing but meere obedience . For if wee beginne once ( as they saye ) too breake our boundes , and that wee imagine too doo this and to doo that , howesoeuer at the beginning wee had some scruple and did make great difficultie thereof , in the ende wee shall shut our eyes and passe further : and when all the obiections of the worlde shall come before our eyes , yet wee shall become obstinate .

Forasmuch then as men are so hardened in their foolishe and rashe counsels , and that wee see such a notable example thereof in our father Iacob , so much the rather ( as I haue sayde alreadie ) must wee take heede that wee mooue not a finger breadth , till wee knowe whether GOD will allowe that which wee doo , and that wee haue taken counsell of his woorde : For then wee cannot bee too bolde , when wee shall bee subiect vnto him , and when there shall be no foolishe ouerweening in vs too followe our owne fantasie . But wee can doo nothing of our selues , howe small soeuer it bee , which is not too much . And therefore ( as I haue sayde , ) let vs learne too beginne well , to the end , such an end may followe as we should desire . But in this which is here contained in Moyses , wee may haue a figure which shall not be vnfitte : and that is , that although Isaack was deceyued , that Esau was not there , and that Iacob through his sleightes obtayned his blessing , yet for all this , wee haue here an image of that blessing which is giuen vnto vs of GOD : For it is sayde in the firste Chapiter of the Ephesians , That wee are blessed with all heauenly graces and spirituall gifts . And after what sorte ? Sainct Paule addeth , in Iesus Christe : For if GOD should looke vppon our persones , wee must bee his enemies , and hee must needes deteste vs by reason of sinne . Seeing therefore it is so , it behooueth vs too bee blessed without ourselues : that is too saye , in the persone of our heade .

And moreouer , wee muste bee clothed with the robe of our Lorde Iesus Christe . For what can wee bring , but altogyther filthinesse and polution ? Wee are wholly made in iniquitie : therefore wee must bee as stinke before GOD : but when wee are cladde with the obedience of his onely Sonne , O then , Loe a sweete sauoure , wherein , wee are acceptable vnto him . So that although ( as I haue saide alreadie ) in respect of men , there was nothing but confusion , ( and as they saye ) all was iumbled togyther , yet neuerthelesse wee may applie this too our profite . Iacob was a looking glasse of the whole Church : and yet were wee blessed in his persone , as hee was blessed in the persone of his elder brother . For the question is not here , of finding it altogither like . If a man saye that Esau resembled not Iesus Christe : it is very true : but yet in comparison , it needeth not that euery parte and parcell agree togyther : it is sufficient , that wee see some agreement and likenesse in parte : as it is sayde , that the comming of our Lorde Iesus Christe shall be as a thiefe in the night . And what ? will hee steale ? It were a foolishe thing too thinke thus : but it is ynough that wee see , that they which are asleepe in the worlde shall bee taken vppon the suddaine . So nowe when hee speaketh of the birthright of Esau , and that Isaack represented the person of God , and that Iacob was blessed vnder the robe and countenaunce of his brother : heerein wee see , that that was accomplished which we alledged euen nowe : to witte , that we shal be put back if we come in our own name , & in our owne person , to get fauour before God : but when we shal come there vnder the shadow of our Lorde Iesus Christe , who is the first borne amongst all the Children of God . See how we are receiued . But notwithstanding it is saide : That Isaack demaunded , who art thou my sonne ? I am thy sonne Esau ?

But heerein he trusteth not himself , & thought it may appeare , that there was some fraude : For he sayth vnto him : Come neere vnto me , that I may feele , whether thou be my sonne Esau or no.

We see heere that Isaack doubted , and yet neuertheles , the blessing ceased not in respect of god , to haue his vertue and effect : as also it is sayd that he blessed him in the presence of God . But it is very true that if we haue our eyes fastened vpon Isaack , we shall say that this acte was ill guided , & that he deserued not to be accounted in any degree of perfection : but that God wrought it , ( as I haue saide ) and not onely when the inferiour meanes failed , but when they were contrary , and that it seemed , that this had byn vtterly to abolish that , which was determined . But so much the rather it behooueth vs well to note , that howsoeuer God vse men in his worke , and doth them this honour to serue therin as instruments , yet is there nothing on their parte : and wee may saye : He that planteth , and he that watreth is nothing . But heere Isaack in steade of planting and watering , did rather pluck vp , and cut of the blessing of God to make it barren and without fruite . But howsoeuer it was , yet was God therein serued . For whether hee had planted or watred , he had doone it but in parte : but he did it not wholy and as he ought : & yet in the meane season ( as I haue saide ) the goodnes of God surmounted , what soeuer was faultie and vitious in his creatures . Howsoeuer it were , we may well say that Isaack in douting deserued to be depriued from that state and office which was giuen him , that is to say , that hee had lost the grace of God , wherein the saluation of the whole world was included . Loe the treasure which was committed vnto him : but he by his vnbeliefe deserued too be stripped of it . But God would not so haue it . And to whom shall we attribute this ? It must needs be that his mercy be heere magnified , seeing that in man there is not only not any helpe thereto , nor any thing that answereth vnto it , but quite against it . And yet let vs note , that none was more dulled of God then he was . It is true that we saw before , that he had dimme eyes , and that he was so weake with age , that he was as a man halfe deade : but yet this came not to passe naturally , that hearing the voyce of Iacob , he was so fowly deceiued that he once thought not , There is some fraud in the matter . He doubteth thereof , and yet neuerthelesse goeth on , & albeit it were against his wil , yet he blessed Iacob in stead of Esau . It must needes be therfore that God dulled him , so that it was not of age only . And this is that which I haue said , that God guided his work so , that although men hinder & let it & it seemeth to haue bin , as if they shold draw quite contrary , neuertheles th end & issue was such , that it appeareth that God executed that which he had pronounced , following his secret election , which was made before the creation of the world . And so we know in al that Isaak did , ther was nothing but a kind of sottishnes , that he was so dul : he had no understanding , he discerned nothing , nor had any iudgment , and yet notwithstanding God maketh this to preuaile . After what maner ? How is it that he maketh the breade which we eate to be of strength to nourish vs ? when we shall haue wel eaten & drunk and shal be refreshed & satisfied , so as he which neither can bow his arme nor his legges , shall haue new strength to trauel . Shall we say that this is bicause the bread hath any power , any life , or any mouing ? But when we see that the bread giueth vs that which it hath not , and the corne and wine & other meates : this is to shew vs that God vseth not his creatures in such sorte , in any worke that we should occupy our selues in that which we see with our eye : but that we should alwaies bend to this , that as he disposeth the order of nature , and likewise guideth and gouerneth vs , yea and that against nature : that many times hee will woorke quite contrary to that , that is accustomed vnto vs , in such sort that we shal be astonished thereat : and chiefly when the question is of our saluation . And yet must not we imagine that we bring any thing thither for our parte : but that it is God that must accomplish all , who began it and wil performe it . And moreouer if he worke after a straunge & vnwoonted maner , and that there be nothing but an outwarde shew of folly : let vs knowe ( as S. Paule saith ) that the follie of God is greater wisdome , then al the wisedomes of the world .

Now he calleth it the foolishnesse of God , after our opinion : because he worketh in a contemptible manner , that we might bee rauished therein thinking , What is this that God will say ? It seemeth that he iesteth and mocketh . We will conclude thereof euen so . And this is the cause why S. Paule sayth , that it is folly , because men rest themselues vpon their outward senses . But howsoeuer it be , this surpasseth all the wisdome of the world . Marke then what we haue to beare away . And when we shall wel remember this lesson here , we shall not be as a great sorte of giddie heades , who take all these factes at aduenture , and therevpon mock themselues , as though all that were here rehearsed by Moyses , were nothing else as a man would say , but foolish trifling .

But when we shall haue learned this which is here shewed vs , by S. Paule , it is certaine that wee shall haue another manner of sobrietie , and that we shall not giue ouer to adore the secret of God , although at the first shew he glorifie not himself : but we shal alwaies look to the beginning & to the ende , and not to those meanes which may giue vs occasion , & ingender in vs some offence , or which may swallow vs vp . To be short , we see that God directed Isaack in such sorte that he was altogither blind : we wil not say therfore that god gaue Isaac heere any sight to the end he might do that which appertained to his office , knowing well the cause why , and knowing all the proceeding of the matter : but he was blinded , and yet hee held him as it were by the hande , and led him as a blinde man which seeth nothing . And in deede we see in the Church , something that answeareth to this , or els comes very neere it : for ( as it was said yesterday ) The preaching of the Gospel is the power of God to saluation to all beleeuers . When therfore we preach the grace of God whereby we are reconciled , in asmuch as our faultes are pardoned vs in our Lorde Iesus Christ , and that the blood which he shed for vs , is the true purgation thereof , too cleanse vs : Loe then God who openeth the Heauens , and calleth vs vnto himselfe , albeit the worde proceede from the mouth of a man . But in the meane season , I knowe not to whome this shal be auaileable : For euery one shall bee a witnesse of his owne faith : and when I speake & haue not receaued my part therin , woe be vpon me : & I should be more then blinde : as also they haue byn who shall haue preached the Gospel , and shal be witnesses of the grace of God , and shall drawe poore sinners to saluation , notwithstanding there is nothing remaining for them but condemnation . And why so ? For they are as Players in whome ther is no affection nor zeale . So then , God will bee serued oftentimes , of a people who are woorth nothing , who are as dogges , & the very offscouring : & yet notwithstanding they are as the ministers of his power , to draw those to saluation , that are in the way of destruction . Moreouer there are mercenaries that preach for their belly , and haue no other regarde but to themselues , or els would make themselues to be very well esteemed : and yet are these neuerthelesse the instruments of God for the saluation of all beleeuers . And oftentimes the best , they I say , that acquite themselues most faithfully to doe their duetie , to cal poore sinners to saluation , to be guides and examples to all others : these shall not yet finde what God will doe . And why so ? They sowe the Seede and knowe not howe God will make it profite : and oftentimes they weene to blesse , and they cursse . And wherefore ? Because it must needes be that the vengeaunce of God be prepared for all contemners . The Gospel is preached , to the end we might find God merciful to vs al : but there are many that through their contempt and ingratitude heape vpon themselues their owne damnation : For the gospel shal be vnto them a sauour of death vnto death , as Saint Paule saith : that is to say , a deadly sauour , that only the breath shall be inough to swallowe them vp : as we see yet at this day , that God worketh by the ministers of his word , that some are altogither blinde , other are blinde in parte : For the hyerlings of whome we haue spoken , they are altogither blockishe and knowe nothing : But the good and faithfull Ministers , although it so bee that they knowe that they haue their eyes dimme , yet they are ignorant howe God wil make their labour to profite , or in what sort : and oftentimes their purpose is quite ouerthrowen . This then is that we haue too learne . And in the meane tyme , seing god hath declared vnto vs that his word is the open way to the heauenly life , and that he wil ratifie al that which shal bee pronounced heere by men in his name : let vs keepe vs too that and not doubte ( whatsoeuer want shal bee in vs , aswell concerning him that speaketh as him that heareth ) : that yet neuertheles when we shal receiue this word by faith , & it shal be faithfully & in trueth handled vnto vs , we shal be partakers of this blessing . And herein wee may see the beastlinesse of al those false wretches of the papacie : for marke whervpon they haue founded that Idol which they haue , to make a god of a morcel of bread : they say if a Priest haue no intention to consecrate , it is nothing , & in that the bread is turned into god , it is by the intention of him which cosecrateth ▪ so as they must be Idolaters in all their Masses ( I speake of their owne doctrine ) if they make not this condition . For what know wee ( say they ) whether the Priest which consecrateth , doth his busines as hee ought , & whether his minde bee vpon his kitchin or chambermaid : for in so dooing the bread remaineth bread : there is no GOD : and why so ? For say they , if his intention be not there it is nothing . But it is very true that they shewe very wel how one errour draweth another : for bicause it seemeth to them that there is a chaunge made of the bread into the substance of our Lord Iesus Christe , for which they haue inuented that same charme : they adde straight way the intention : but notwithstanding we see that they knowe nothing of the nature of the Sacramentes . I leaue nowe to speake of this conuersion which they imagine , & cal transubstantiation : but if he that ministreth the sacrament : & hath this charge and calling , holde the people bound to his intention : what shall this be ? A wicked man that shal baptise , he may mock God , and by this meanes quite make frustrate the sacrament , and after when he shall minister the sacrament of the Supper , the poore people shall therin be mocked , who come thither to seeke a pledge of their saluation : he therein manifestly despiteth God . To be short , they must holde the power of God , ( which he most notably setteth foorth in the sacraments ) shut vp in their fist . And what a blasphemy is this , & how detestable ? But see how far they are come . For it is certain that in the Masse , if they had an Angell there , yet it shoulde neuer cease to be a diuelish thing : but contrariwise if there were a deuil in the supper which is ministred , yet it could not let God from accomplishing his work . We must not looke to the woorthynessse of him which giueth the bread or the wine in the supper : But God hath so instructed vs therin , that he hath giuen power to the visible signe : It is he that worketh by his holy spirit , so as we bee not deceiued when we come thither , but shall bee truely vnited and ioyned vnto him . Loe then what we haue to beare away vpon this place , too make our profite therof . But now let vs come to the blessing which Isaack gaue . After he had kissed his sonne he sayeth : Loe the sauour of my sonne is at the sauour of a fielde which God hath blessed .

Albeit we see that he was deceiued : yet vnder the sauour of this borrowed garment , he accepteth Iacob his sonne , as if he had beene his first borne . Loe then how the sauour whereby we are accepted vnto God , proceedeth from him which is the first borne in the house , to wit , from our Lord Iesus Christ . Moreouer he addeth : The Lord giue thee , the dewe of Heauen , and the fatnesse of the earth , abundaunce of wheate and wine .

Heere at the first shew a man would iudge , that this blessinge imported nothinge but that Iacob should be fat and well nourished : For Isaack mentioneth not here any spirituall giftes , as wee haue shewed before , that it was not for any earthly commodities , nor for riches , profite or pleasures that Iacob must be blessed : How shal these things therfore be reconciled ? But we haue to holde this rule that is giuen vs in the holy Scriptures : to wit , that the grace of God was alwaies clothed as it were with some figures , vntil that our lord Iesus Christ came . For when the fathers would obtain pardon of their sinnes , they had some beast slaine , and the blood was shed : sometime the fat was burned , and the blood was sprinckled . And could a brute beast I beseech you blotte out our sinnes whereof wee And in this respecte was the lande of Canaan as a pledge & gage vnto them , that God had appointed a better inheritaunce for them , then in this worlde . For they might haue returned too the countries where they were borne , which was more fertile then this of Iudaea , as may appeare . Marke Abraham and Isaack pinched with famine and if they had loked to nothing but to haue bin nourished heere vpon earth , they woulde haue forsaken that lande of promise . But they rested there . And wherefore ? to inioy it after their death ? Of necessitie therefore , muste they thinke of a more high thing then this visible earth , and they muste take it in another respecte , to say , wee haue heere all that we can desire . But they tooke the land of Canaan as a pledge that God gaue them , vntil they shoulde come into the possession of that heauenly life .

So then , when we see in this blessing of Iacob , that he speaketh of the deaw of heauen , and of the fat of the earth , of abundaunce of corne and wine , it meaneth not that Isaack would onely pray for this , that his sonne might be fed as an Hog in a sty , and that he should be fatte and full heere beneath : but he folowed the order that God had appointed at that time : to witte , that he did giue vnto them pledges of a thing that was much more excellent . And that so it is , Isaack addeth a little after : That his sonne shoulde rule ouer his enemyes , and that all nations shoulde bowe their knees before him .

And by what right giueth he him this ? Loe Isaack a poore straunger that must hier the lande where he setteth vp his pauilion , and must liue as it were by the fauour of an other : and yet neuerthelesse he maketh his sonne here a King of kings , and all the worlde to come and doe him homage , and that hee shall bring the whole earth into subiection . We see then very well that hee troubleth not him selfe with earthly things : but he ioyneth bothe togither , to wit , he taketh earthly blessings as pleadges , to the end to bring his sonne further off : and in the meanewhile he hath his path right that might leade him to the kingdome of heauen , as was promised him . Now we know that things are offred to vs in our Lorde Iesus Christe , that may make vs forget both honours , and all highnesses , dignities , and nobilities of the world . This therefore is the thing we haue to marke vpon this place . It is true that euen at this day it must needs be that those temporall blessinges which wee receiue from the hande of God , should bee vnto vs as it were pledges of his goodnesse : but they are somtimes more , sometimes lesse . For in respecte that the auncient fathers had not the like light as wee haue , and were in shadowes and figures : this is the cause why God woulde not so well testifie his fauour vnto them , as he hath done vnto vs at this day . For in the gospel we haue our lord Iesus Christ : & it is said that we must be fashioned after his image . Now we knowe that hee had nothing in this world , but all kinde of miseries & confusions : for we see how he was crucified , so as it semed that he had bin vtterly forsaken of god his father : he was in extreme distresses & anguishes . Thus then we must be fashioned to him after another fashion than they were , who were so led by figures . Further more , when we shal compare Iacob with Esau , we shall yet better knowe ( as wee shall finde afterwarde ) that when Isaack blessed Esau , that the blessing which he will vse , will be a greate deale more large and rich , then that which he vseth here towards Iacob his sonne : and yet neuertheles , this was not to blesse him to that heauenly life : but he sayth vnto him : My friend there be not twoo blessings , seeing that is taken from mee , it must stand , and God hath blessed him whom I haue blessed , forasmuch as hee hath appointed me the minister therof , it must needes be that it euen so stand , as it hath beene don , I haue no more right in it : I must holde my selfe contented to haue blessed once : & yet afterwards he blesseth Esau notwithstanding . And how ? What , is there any contradiction ? no not so : but this is to shewe vs , that there was not any other heauenly blessing , to say , that he whom he blessed should be the head of the church , & that Iesus Christ should come of his race : this was no longer in the hand of Isaack , as he confesseth . But concerning the benefites of this worlde , and that which might satisfie the creatures , hee gaue him more abundauntly , then he did to Iacob . Now then we may easely see , that Isaack speaking heere of the deawe of Heauen , of the fatte of the earth , and of great quantitie of corne and wine , he meaneth not that his sonne shoulde trouble him selfe therein : but he simply setteth these figures before him , which were pledges ( as I haue sayd ) to draw him further of : This therfore is the thing that we haue to marke . And withall let vs note , that when it is sayd that Isaack had declared : The voyce is the voyce of my sonne Iacob : but the hande is as the hand of Esau .

That God had yet purchased this for him . It is true that all this was done through errour : but yet besides this errour he had some certain knowledg : and the Lorde did in such sorte aduertise him of it , to the ende to shewe that the blessing belonged to Iacob : as also in trueth it must bee rescrued for him , although this had not come to passe : that is to say , albeit Rebecca had not vsed this il deceite , yet God knewe full well howe too holde Isaacks mouth , as also he held the mouth of Balaam . Beholde Balaam who was a lyer , who was hyred , & came also to curse the people of God , if it had bin possible for him , to the ende to get giftes of Balach . But neuertheles God did so turne his tounge , that when he thought to cursse , ( maugre his beard ) he blessed them . But Isaack was not as Balaam : For his purpose was not to resist GOD , nor too abolishe his election : but hee was blinded with a foolishe loue which hee bare vnto his Sonne , ( as wee haue sayde ) : and our Lorde coulde well enough gouerne his tounge when hee woulde , to cause him to blesse Iacob : but now when hee imagined too blesse his sonne Esau , yet neuerthelesse doeth GOD drawe this from his mouth , The voice is the voice of my sonne Iacob . Now this was the principall and chiefe of the blessing , euen the voyce : For Isaack gaue nothing of his owne : but he was a witnesse of the fauour of God , and as it were an Harrault to publish it . So then , forasmuch as he found nothing of Esau but the apparell and the touching , he must not rest himselfe therevpon , forasmuch as he founde the voyce in Iacob . By this we may see that God would euen now already allowe it , although that Isaack knewe not what he did , neuerthelesse the blessing must be turned to Iacob . Thus much concerning this word . Moreouer for the conclusion let vs marke well when it is said , that all people shal be subiect to Iacob : that this is not to the ende that hee should haue any earthly Empire or dominion in this world , either he or his . It is true , that they ruled in the lande of Canaan : but howsoeuer it was , yet did not they bringe into subiection all nations . In the time of Solomon , it is true that God exalted his people far & wide : but this was in a figure : for it must come vnto our Lord Iesus Christ , who is the head both of men & angels . So then that which Moses here rehearseth of the soueraigne dominion , it is certaine that it can not agree , neither to Iacob nor to his Children , nor to al their posteritie , vntill that we come too our Lord Iesus Christ . And this is the cause why it is expressely saide , that he shoulde bee the heade of his Brethren , and that his mothers sonnes shoulde bowe downe before him . This was not in respect of Iacobs person : hee had but one onely brother , who bowed not him selfe before him : but rather made him afraide , as wee shall see after : but we see the accomplishment of al in our Lord Iesus Christ : & this was not for him selfe , but it was for our good and for our saluation , 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 obedience 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 pronounced 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 pronounced from the mouth of god to Abraham 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 adoption 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 descended 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 men , but to glorifie him as hee deserueth . And moreouer when we pray vnto God for the aduauncement of his kingdom , we say as that praier is suggested vnto vs by the holy ghost : blessed is he that commeth 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 recompence 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 consider 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 berefte of his birthright ? But see wherin wee are oftentime deceued : that is , bicause we regard that which we see with the eye . But God regardeth the right and trueth , as Ieremie saieth . So then , let vs not thinke that GOD embusieth him selfe in the outwarde hew , which in deede is nothing : and yet notwithstanding wee are wonte too be rauished therewith , in that wee are sensuall men . Too be short , that which hath the goodliest glister and shewe before men , shall oftentimes be reiected before God , as the Paynims , they set great price vpon their vertues in the outwarde shewe which they had : but we must come further : that is too saye , we must knowe that God soundeth the hearts and secret thoughtes . So an acte may bee highly and greatly praised and esteemed , and yet neuertheles shall displease God : For if the affection shall not be right , there is nothing but hypocrisie & a double courage in it , or else the ende shall not bee well ordered . For let vs put the case that a man giueth him selfe to vertue , and yet hath this foolish arrogancie in him self , to get reputation , and that men should clap their handes at him in the iudgement of the world : he hath nowe alreadie receiued his reward , and because he is led with ambition , it must needes be that all that he doth and taketh in hand , must be reiected of God . And why so ? Humilitie is the foundation and roote of all vertues . As long therefore as men do seeke to merite by their owne vertue , it is certaine , that if they were Angelles in outwarde appearance , yet all that procedeth from them , is nothing else but baggage and very filth . So let vs learne , that when we see how Esau behaued him self so to the eye , and that he fayled in nothing , and yet notwithstanding that hee was cast vnderfoote , and that God made no reckoning of him , let vs learne ( I say ) not to giue our selues too foolish ambition to be seene of men , and to be wel thought of : but let vs walke in simplicitie and vprightnesse before God , let vs knowe that if the hart goe not before , that all the seruice that we can do vnto him , shal be iustly reiected . Marke shortly that which we haue to hold , concerning that which Moyses hath rehearsed here , touching the obedience which Esau rendred vnto his father . Nowe there is also to be noted further , when wee shall make comparison of him with Iacob , we shal find that which was shewed before , to wit , that Iacob was not preferred , but by the free goodnes of god of which thing there appeareth no reason vnto vs , for lo Esau which went to hunt , who lied not , who deceiued not his father , and did not thrust in him self craftily , neither by any deceit or indirectly : he had none of al this . But what doth Iacob ? he deceyueth , hee lieth , and dealeth dissemblingly , and presenteth him selfe as it were his brother Esau : there was nothing in him but crafte and theft concerning this matter , and further , he doth greatly dishonour his father , too make him beleeue one thing for another . Wee might well saye then , that Iacob deserued too bee reiected and cut of : but neuerthelesse GOD would that he shuld haue the birthright . And whervpon is this founded vnlesse it be vpon his euerlasting councell which we can not comprehend ? And so let vs learn to humble ourselues : notwithstanding that the reason be not declared vnto vs why god shuld rather accept Iacob than Esau , & take the birthright from the greater to giue it to the lesser . Albeit then that we know not what moued & induced God to this , yet notwithstanding let vs hold for most certaine , that he doth nothing but most iustly , because his will is the rule of all rightuousnes : hee is subiect too no lawe , and much lesse to our fantasie , to doo those thinges that seeme good vnto vs : but so farre of is it , that though wee were able too dispute and too alledge all the reasons that possibly we could conceiue , yet the onely will of GOD , shall ouercome all the reasons in the worlde : and all that which shall enter into our braine , must of necessitie bee ouerthrowen : as it is sayde , that hee shall alwayes bee iustified , yea albeit men condempne him . For they rather haue this deuilishe pride to murmure against that which he doth , & to finde somewhat to say against it , and to bring foorth their reasons : but when they shall haue pratled pedlers french as long as they can , yet shal the iustice of God remaine vntouched , and they which haue durst rather too slaunder it and barke against it , they shall remayne ashamed and confounded . Loe therefore yet an other principall pointe that wee haue too holde in this place .

Nowe it is sayde , that Isaack asked firste , Who art thou ? And hearing that it is Esau , he was astonished , yea Moyses further addeth more , with a wonderful feare . If Isaack had not knowen how much worth that blessing had bin , and that it should bee confirmed by God , if he had not knowen , that he beeing called too the dignitie and office of a Patriarch , must bee a witnesse of the inheritance of saluation , he had not bin so astonished : For hee had done as other men vsed too doo . I haue beene deceyued by my sonne . Hee had stormed & chaffed agaynst Iacob , yea and hee would haue cursed him : and hee would neuertheles haue concluded , O , I will keepe my right , howsoeuer it bee , this shall no whit preiudice me therin , and I haue my authoritie francke and free . Loe then how Isaack might haue vsed him selfe therein , after the common maner . But hee knewe that God had ordeyned him the minister , to cause that the inheritance of saluation should rest in his house : and hee knewe that he was but an instrument therein , and that this was not because God had resigned his office to him , albeit hee had communicated it vnto him . For if God communicate his authoritie too those , whom he hath established in the ministerie of his word , this is not meant that he depriueth him self of it therfore , neither that he giueth ouer his right therein , in any sort whatsoeuer . Isaack knew then , that forasmuch as he was but an instrument of the holy ghost , that that which he had pronounced must stande : & there is no doubt also but that it was reuealed vnto him . For before hee was as it were , restrayned : the loue which he bare to his eldest sonne had so besotted him , that he had quite lost the remembrance of that which we haue seene before : For hee was not ignorant of that whiche God had determined , That the greater should serue the lesser . And yet neuertheles , hee is a man as it were altogither senselesse & deuoyd of reason , alwayes addicted to his sonne Esau , & thought not to yeeld him selfe to be gouerned by God . Nowe this was not of anie deliberate and set rebellion , ( as wee haue declared before : ) but it was loue that blinded him , and for that hee marked not that hee should simplie haue rested in the will of God . Loe howe he ouerhastily forgot him selfe ▪ So then , let vs note that this great feare wherof Moyses speaketh , was as if a man should suddainly come to awaken a man making some alarme about him , and as if he had beene seased with some astonishment , and thought this had bin some message of death , and that his enimies had bin euen come to his bed . Lo in what case Isaack was . But here wee haue too note in the first place that it is good that God awaken vs very roughly , when we shal be so sluggish , and that he come vnto vs euery day . It is true that we will thinke our selues watchful ynough , when we shal heare the word of God , & wil be zealous , and it will seeme that wee are very warie therein : but al that we haue heard is quickly fled from vs , and specially when wee haue contrarie things before vs . If wee haue bin exhorted to patience , and it seeme that wee haue bin therein so well appointed , that there wanted nothing : let one come too trouble vs , let vs receyue but some little blowe , incontinent wee will bee so enflamed with wrath and displeasure , that wee forget that which was spoken vnto vs .

Agayne , when wee are exhorted too despise the riches and honours of this worlde , if we be allured therevnto by our aduersarie the Deuill , wee will bee ( as it were ) asleepe in them , and all our senses wil be whollie occupied therewith . Now if our Lord vsed any simple admonition , it is certaine that it is as if it were spoken to a man that were asleepe . And what shal men profit therby ? It behoueth therefore that god awaken vs oftentimes by force . And so as often as God shall scourge vs , & that some shal be chastised after one sorte , some after another : Let vs examine that which was in vs , and so wee shall knowe that we were for a time blockish and senseles , that we haue knowen nothing of that which we ought , or else that we were not so attentiue therin , & let vs learne by the example of our father Isaack , that seeing our Lord doth stirre vs vp and would that we should deepely & in good earnest think vpon him , & that wee should gather vp all our senses , which before were wandring : let vs learn I say to make out profit thereof : Loe this for one lesson . But let vs marke howe Isaack willingly submitteth him selfe too the will of God . I haue alreadie sayde , that they that will mainteyne their reputation , wil be wilfull : although they had done the greatest euill in the world , yet they will alwayes mainteyne it . And loe this is the cause that so many people plunge them selues so deepely , euen vntoo the depth of the bottomlesse pittes : that is , they are ashamed too bee reclaimed : they would haue the renowme of constancie , and they thinke that if they shoulde chaunge , that it should bee caste in their teeth , as a great lightnesse and inconstancie . Loe the cause why men harden themselues in obstinacie with boldnesse and presumption , too followe a thing , howsoeuer it bee , and take the bitt in their teeth and wil in no case bow , neyther too the one side , nor too the other . Nowe this is a vice very common , and so much the rather we shall be subiect vnto it , vnlesse wee come to that which is rehearsed here . Loe Isaack who might haue bin greatly ashamed , for that hee was so deceyued and abused : a man might saye , looke vppon this drunkarde , when hee is well whitled , and that hee hath eaten and drunke , he taketh one for another : and farther , a man might haue saide , this was a glutton , when hee could not discerne betweene kid and venison : and againe , it might haue bin sayde : What ? when he blessed his yongest sonne in steede of his eldest : being so deceyued , & because he did this through errour & theft : weeneth he that this shal be auaylable before god ? Isaack therefore might haue had many respectes , to haue bin obstinate in his facte . But hee forgetteth all , and knoweth that forasmuch as it was so ordeyned of God , that Iacob should be blessed , that it must remaine , & no chaunge must be made therein . We are then brieflie taught that as often as wee shall do any acte vnaduisedly , which pleaseth not God , or else if we shall exceed our bounds , and goe beyonde our calling , howsoeuer it bee , that wee alwayes turne the bridle , as soone as we shall bee warned , and that wee followe not the matter , because this is manifestly too despite GOD . But especially wee haue to consider , although Isaack were carried with an euill affection , & although hee forgate that whiche had beene pronounced by GOD , that faith was not vtterly quenched in him , albeit it was choked . This argument was handled yesterdaye more at large : yet ought it by the waye too bee further thought vppon . For what mooued Isaack too saye , I haue blessed thy brother , albeit hee obtained it by deceipt , shall hee remaine blessed yet ? What lesson learneth hee ? It must needes be that hee knewe this before . Nowe hee knewe it : but as I haue sayde already , the light of his fayth was as a coale of fire that had beene raked vnder the asshes : one should haue seene nothing thereof , but let them remooue a fewe of the asshes , and then loe the sparkes appeare by and by , and afterwardes the fire sheweth it selfe . Euen so was it in Isaack : and this is not written onely for his persone , but too the ende wee shoulde gather a general doctrine therof : For oftentimes the like shall fall out and come to passe with vs , to witte , that when wee shall much loose the bridle to our vanities , that one shall be rauished with ambition , another shall be kindled too couetousnesse , to heape vp goods , another shall haue some foolishe appetite : too bee short , another shall be drawen awaye and estraunged from GOD , by some manner of meane : then loe our faith whiche is ( as it were ) dead . Nowe God suffereth it not to be altogither abolished : For when the woorde taketh liuely roote in vs , it is an incorruptible seede . It can not then be quite rooted out : but howsoeuer it bee , it can not bee sayde that there was not one sparke or droppe of fayth , in such sorte that wee bee so colde , that wee thinke no more of GOD , that the worlde hath quite ouercome vs . When therefore any doo so wander , that they thinke onely but on their lustes , a man woulde saye that faith were quite dead . Nowe this maye well be in appearance : but notwithstanding God yet reserueth some hidden seede : as we haue said , that the fire may well bee choked , and yet not altogyther quenched , when it shall bee raked vp vnder the asshes . For al our affections , the riches , honours and pleasures of the worlde , are as ashes too choke vp this light of God , which ought to guide and leade vs . But our Lord hauing pitie vppon vs , bringeth too passe , that a little after we acknowledge our faultes : and whereas wee were so colde , yea as it were altogither frozen , wee beginne to waxe warme , in a good zeale , and to returne vnto him .

Loe then , how GOD accomplisheth that in his faythfull , which wee reade here of our father Isaack . But this is not spoken too the ende wee should therefore tempte God , as though it were permitted vnto vs too suffer our selues in such sort too bee carried astraye by the Deuill , that oure fayth might bee ( as it were ) asleepe in our heartes and soules : For it will not alwayes fall out , that God will awake those whiche are asleepe , and call them agayne whiche are estraunged from him . Let vs learne therefore to walke in feare & carefulnesse : and specially when wee shall finde men so dul , that they shal be as it were altogither blockish , and that their faith shal be as it were dead in them : let vs learne too feare so much the more . What holinesse was there in Dauid ? And yet neuerthelesse wee see that he was for a time , as a man quite desparate . Afterwards , hauing committed such an abhominable faulte , to haue rauished the wife of another , and to haue caused her husband wickedly to bee slaine with such vilanous trecherie , that he deserued to be throwne out from amongst men : after all this , we may see , what manner of Prophet soeuer he had beene , what feare of God soeuer he had in him before : to be shorte , albeit he were a mirrour of Angelicall perfection , we see that he was as an Oxe or an Hogge , he knewe nothing , he had no remorse , it seemeth that God had giuen him vp into a reprobate sence , & had stricken him with a spirite of blockishnesse : yea and when the Prophet commeth vnto him alledging this comparison , and speaking vnto him of a neighbour , that through violence had oppressed a poore man : ô he knew well to condemne others , and in the meane while thought nothing of himselfe , till that the Prophete sayde vnto him : It is of thee , it is of thee that I doe speake . Vntill that the Prophete Nathan saide vnto him . It is thou murtherer that hast doone such a deede : vntill that he came to giue him a blowe with a clubbe , as it were a chafed Bul , he continueth blockish in it : & forasmuch as the Deuill had wonne him so farre , that he was as it were drunken yea altogither bewitched , it must needs be that God euen thunder against him .

When therefore wee see such like examples as this which is heere rehearsed vnto vs by Moyses , that Isaack the chiefe of the Church , is as it were blinde heerein , vntil that God had reuealed it by force : so much the more ( as I haue sayde ) it behoueth vs to take good heede to walke in feare and carefulnesse : and in the meane while let vs learne when GOD giueth vs such pushes and spurres , to make vs returne vnto him , whereas wee were before as it were insensible , and haue gotten through long custome such a strong sauour : When god giueth vs the grace ( I say ) to cal back ourselues vnto him , that we be moued as becommeth vs , & that it be not to wipe our mouth after we haue sayd in one woord , that we haue faulted , as there are many : but that we followe that which is here taught vs by Moyses that Isaack was affraid . And howe ? very greatly , yea wonderfully . For it is impossible , that we should come to repentaunce , vnlesse we haue a heauynesse that must torment vs and we be as it were in hell , to feele our wretchednesse , and bee therein confounded . Vntill so much bee wrought in vs , that wee be come thither , it is certaine that there shall bee no repentaunce in vs . This teacheth howe wee muste practise this doctrine : to witte , That when our Lorde shall haue touched vs , that on our partes wee be as it were wounded to the bottome of our hart , & that we be so astonished , that we return no more to our slouthfulnesse and negligence , wherwith we were for a time ouerwhelmed .

Nowe Isaack yet sheweth his faith better in saying , He shall be blessed : For hee knewe that God had ordayned him to this office , and that he spake not in his owne name : For the sentence of God cannot bee called backe : it behooueth therefore that he kepe him there . So we haue farther to gather of this place that we haue alredy touched : that Isaack heere passed not his bounde , although hee had fayled through ignoraunce , and beene deceiued in the person , yet he alwayes kepte a good principle : to witte , that hee had executed that which GOD had committed to his charge : and that therefore this must remaine concluded , and haue his effect . Nowe this is sayde for our instruction : For wee knowe that at this day our Lorde woulde haue the remission of our sinnes too be shewed foorth by the mouth of men , hee would assure vs of the inheritaunce of euerlasting saluation , and also would haue his adoption too bee declared vnto vs . Nowe wee muste needes haue wherevpon too resolue our selues : For if wee haue not full assuraunce of our saluation , and if we cannot call vppon GOD , it is as much as too shutte the gate of Paradise againste vs . But in the meane while , Loe a man which speaketh and sayeth , that hee will pardon our sinnes , and yet hee is a sinner him selfe . Againe , hee promiseth vs the Heauenly life : and brittlenes . Lo then that which we haue to learne vpon these words , He that hath beene blessed shal be blessed . And how so ? Had Isaack that Priuiledge therein , to say that that which he had pronounced should stand ? After he had eaten and drunk , and further beeing a poore blind man , being so blockish that he knewe not what he did : beeing so dull that hearing the voyce of his sonne Iacob , he suffreth him selfe to be led as a poore beast : and yet neuerthelesse sayth , It shal stand ? Yea but acknowledging his fault , he is confounded , and neuerthelesse he continueth : For hee knewe whereto God had establyshed him , and thereupon he giueth glory to God , and quite casteth downe him self from his owne vnderstanding , knowing well that hee had nothing of his owne . And so , let vs learne that Isaack so ordred himself , and in such sort ressted vpon the word of God , that he altogither renounced his affections wherwith he was before time caryed away . In the meane season wee haue heere a good rule concerning our selues , whereby we are warned that when we shal be taught , although this be done by the meane of mortal men who are sent vnto vs , that God doth accept vs and account vs for his owne , that this ought to suffice vs , and that we may despise Sathan and all temptations , & all things that may come in our braine to shake our faith . And thereupon it is sayd , That Esau cryed out , yea by yelling and roaring , and that he howled as it were a wilde beaste , and that he desired notwithstanding to be blessed : and that his father sayd vnto him : Loe it must needes be that the firste blessing holde : and that then he despiteth his brother Iacob , and sayd : It was right that hee was so named . For we haue declared before that Iacobs name was drawen from a heele , as if a man should haue called him Heeleholder : and this was forasmuch as hee helde the heele of his brother , when hee shoulde come foorth of the wombe . Nowe sayth he , hee hath giuen mee a blowe with his heele . As if a man shoulde say , when a beaste rusheth vpon him , that hee hath stricken him with his heele . Nowe Esau applyeth this to his brother : He hath supplanted metwise now ( saith he ) . And this worde also commeth of Tripping , when a man giueth one secretly a blowe with his foote , and maketh one to fall . Hee sayth then , that hee hath already tript him twise with his heele . The first time when he took away his birthright , and now when he took away his blessing . Now heere we haue to note in the firste place , that which the Apostle sheweth vs , to wit , that albeit Esau wept & mourned , notwithstanding he obtained no place of repentance : for he came therto ouer late . And this is according to the exhortation which we haue made heretofore . It is said that we must not be prophane as Esau was , that we must not be giuen to the earth , nor to al that which concerneth our bodyes & this transitory life , in such sort that we should forget the heauenvly life . And why so ? for ( saith he ) they which prophane themselues , & defile themselues in their filthy desires they may cry : but they shal find no place repentaunce , forasmuch as the gate shall be shutte against them . Nowe it is true that this at the firste shew might bee thought straunge : For it is sayde As often , and at what time soeuer a sinner shall mourne and aske pardon , that GOD will bee ready alwayes to receiue him too mercie , which returne vnto him . Loe the promise is generall .

So then , howe is it that the Apostle sayeth , that wee shall not finde place of repentaunce , if wee come too late : For there needes nothinge but too mourne ? But this shall bee easily to bee vnderstoode , when wee shall haue distinguished betweene the cryes of the faithfull and of the vnbeleeuers . Both the one and the other shall indeede cry vnto God : but in diuerse sortes : for the faithfull shall be touched with true repentaunce , when they cry and when they mourne : It is sayde likewise that Dauid roared , and that his throte was as it were hoarse . Loe then the cryes which the children of God throwe forth : as it is sayde that he himselfe brayed like a Lyon. And a little after we heare what Ezechias sayth , that his speech fayled him , and that he groned in him self as swallowes , and that he could speake no more : that hee was so hoarse , that he knewe not howe to speake one worde , distinctly pronounced : that hee was as it were altogither quite thrown downe .

We see then that the faithfull haue had this affection : but in the meane tyme they had repentaunce , which touched them to the quick for their faultes : as it must needes be that they displease them selues therein , and humble themselues before GOD : and after this they conceiued some hope to obtayne pardon . Now the vnbeleeuers they will bray inough , but in the meane while they leaue not off to haue their hearts hardened : teares trickle downe from their eyes , but in the meane while they leaue not off to bee proude and rebellious against God : they haue in deede some horrour of his iudgements , but this is but too sette them selues in despight against him : for they neuer go so farre as to hate their offences , and too be displeased with them : Loe how it was with Esau . And therefore we haue to gather that without repentaunce , these cryes shall be reiected of GOD , and shall neuer come vnto him . And when the Apostle speaketh of repentance , it is not that he meaneth that Esau had repentaunce : but he meaneth , that hee obtayned not mercie , and that God was not mercifull to him .

And so let vs take good heede vnto our selues , and let vs deteste this blasphemie which the Deuil soweth in the worlde , That there needes no more but one good sighe . For loe those merry Greekes , when they shall be exhorted to returne from their wickednesses : ô I muste yet a good while vse it : and God is a good fellow : Loe yet another blasphemie as detestable , whereat euen the very stones shuld cleaue . And further , God is merciful . It seemeth to them that vnder the name of mercie they should holde God bound vnto them : but it shal be deerely sold them . Yea lo they come so farr that they say , O there needes nothing in the end but one good bulke , and one good sighe . Yea but who is that which shall giue it ? haue wee it in our fist ? must not God woorke therein ? When a man shall fal , albeit he haue hurt himself , he may well recouer him selfe : but if he haue broken his necke , can hee recouer him selfe afterwarde ? Nowe before GOD all our faultes are deadly : and which is more , it is too put vs and deliuer vs into the handes of Sathan . And can a man ryse vp , when his necke shal be broken ? as I haue alreadie saide .

Nowe it is certaine , that as often as wee offende GOD , it is as if wee brake our necke , as much as lyeth in vs . And so , can wee restore lyfe too our selues after wee haue loste it ? Loe then , what ought to stirre vs vp to walke in carefulnesse , and not to tarry til the gate be shut against vs : but let vs hearken to al the warnings that haue bin giuen vs : and when God shall knocke , let vs open vnto him . And moreouer we haue too holde that which is spoken vnto vs by the Prophet Isaie : Seeke the Lorde whilest hee may be founde : Call vppon him when he is readie to heare . It is true that the tyme maketh no greate matter , that wee shoulde take any great aduantage of it : but yet we must vnderstand for conclusion , that this place of Isaye was fulfilled when the Gospel was preached , as S. Paule declareth in the second to the Corinthians , Loe the acceptable dayes , loe the time of saluation . And lykewise we must wel marke the similitude , which is alledged vnto vs by our Lord Iesus Christ that wee let not the occasion slippe : but when God biddeth vs that we come vnto him , let vs come vnto him , yea hasting our selues , and let vs not drawe our legges to come slowly , least our vnthankefulnesse in the end seclude vs , and that the gate be shut against vs . Let vs take good heede , I say to al these exhortations , & so let vs make our profit of them , that hauing founde place of repentance before God , wee may , after we haue bewailed our faultes , haue our mouth open to reioyce in him , and too prayse his holy name , for that he shall haue beene mercifull vnto vs .

But nowe let vs throwe downe our selues before the maiestie of our good GOD , in acknowledging our faultes , praying him that hee will in such sorte make vs too feele them , that it bee not too keepe vs longe in them , nor to slugge or flatter our selues in them : but in such sorte too returne vnto 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 ?