❧ The first Sermon of M^r Iohn Caluin concerning Iacob and Esau.

WE haue heere to consider the differēce that Moy­ses putteth betwixte the Children of Abraham. We haue seene already that the whole stocke which hee had by Ke­turah, dwelled in a coun­trie farre off. Concer­ning Ismael he is seperated farre inough from the land of Caanan notwithstanding he be yet as one reiected. For it was necessary that the inheritance which was ordained to Isaack, should remaine to him. Now in the first place it is saide, that Ismael had twelue sonnes, the which in such sorte multi­plyed, that of them came twelue Peoples. In this we see that God not without cause said to his ser­uant Abraham,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 [Page] life. If God would that his trueth and con­stancie should be knovven in these thinges of the vvorld, vvhich slip avvay, and haue nothing else but a figure which vanisheth, as S. Paul saith: what shall it bee, when the promises are of farre greater importance, as when he calleth vs to the inheritāce of the kingdō of heauē? Think we thē that we cā be frustrate of that, staying our selues vpon him? See then how we must make our profite of this place. If God wil bee knowen firme and faithful in his word towards those which are as straungers, and which he hath shut out & reiected frō his church: what will he then doe towardes vs which are his children, whome he hath adopted, & to whome it hath pleased him to shew himself nie? For if God in small things, as in the stock, & in al other things of like sort, wil haue his trueth knowen? what shal it be, when in the person of our Lord Iesus Christ, he setteth out vnto vs the inheritaunce of heauen, & declareth vnto vs that he wil be merciful vnto vs, & that he wil pardō our faults, that we may be reconciled to him, & that by this meanes we may be the brethren and companions of Angels, vnder one head, to wit, our Lord Iesus Christ? Can God there faile in his promises? Shall they be void and without effecte and execution? It is impossible. This then is that wee haue to holde in this firste place. And further vve haue next to note, that God will manifest him selfe not onely to vs in these his benefites, which are moste great and ex­cellent, but also in those that concerne this life: and that there is nothing so small, in which he wil [Page 2] not haue some markes of his fatherly goodnesse imprinted. And for asmuch as he hath said that he will haue care to feede vs, let vs waite vppon him, for all that which belongeth to the maintenaunce of this life, and let vs not think that it derogateth any whit from his maiestie, in that he will haue vs to call vpon him for drinke and for foode to feede vpon. For he will that in all and through all wee shold haue our recourse to him: let vs not thē dout but that God (albeit our bodies be earth & ashes, rottennes & wormes meat, & as the cōmon speech is, but carrions, which are nothing woorth) wil yet notwithstanding prouide for all our corporall necessities. This is that we haue to adde as the se­cōd point. But now we must heere see the compa­rison, which Moyses maketh betwixt Ismael and Isaack. Beholde Ismael which is cut off, & is no more reputed among the children of God, and yet notwithstanding we see that he prospereth, & that he hath a great train. For of twelue sonnes which hee hath begotten, beholde twelue peoples 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 euē for xx. yeres space, he had no childrē. God had said vnto him: I wil multiply thy seed, at the starres of heauen, & as the sand of the sea. This was pronoūced to his father Abrahā: but this was of speciall fauour toward him. But he might haue beene before this time increced, as he hoped, notwithstāding he saw that his wife was barren, & it seemed as though godminded to mock him, & declare vnto him that [Page] 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 strāger from all hope of saluation: vvhen he saw him (I say) to flourish in his seede, & it seemed that God had poured forth all his graces vpō 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 holdē 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 thē 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 [Page 3] 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 [Page] 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 vve are so fevve people, and that notvvithstanding vvee vvill bee holden for the Church. But for our part vve 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 vve 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 [Page 4] 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 euē so likewise at this day concer­ning the Papists: for they are not strāgers from the church, but they are as bastard children. They will say also that they haue antiquitie on their side, and they wēt 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 cōclud, that the title of the church belongeth to thē. And yet for all this they are but bastards as Ismael was, forasmuch as they were not begotē by the gospel as we haue heard, which is the seede of freedome: but haue corrupted them selues. Behold, how we may account thē 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 [Page] 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 shalbe 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 [Page 5] 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 discēded 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: [Page] 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 shalbe troden vnder feete, and men cast it into the earth, & it re­maineth there in a lowe place, and in the meane vvhile, 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 plāted by the riuers side, which alwayes shall be moystened with vvater 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 vve 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 [Page 6] 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 thē was not only question of an hundred thousand, or of three or foure hundred thousande, but beholde six hundred thousād 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 strāge 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, vvhen 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 shalbe 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 shalbe 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 [Page 7] 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 vvas not farre off (as already vve haue seene) from the children of Keturah, but that hee remayned a neere neighbour of the lande of Canaan, vvhich vvas promised to Isaack: notvvithstanding this is true also, that he possessed not that land there, for it vvas meete that he should be barred from thence. And vvho is it that had driuen him thence? For after the death of Abraham, it is certain, that he might haue taried there if he vvold. Isaack had [Page] nothing but the Sepulchre vvhich his father had gotten: he vvas 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, whē 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 vvhere I was borne. But God doth leade him thither vvithout his knovvledge, wherefore he goeth thither, yea by a secret inspiration. See hovv God vvorketh tovvards the vnbeleeuers: he turneth them, he vvindeth them from one side to an other.

We do not see apparantly that it is so: but vve muste by faith consider therein a prouidence of GOD, and if vve vvere very attentiue therein, it is certaine that vvee should haue proofe of that vvhich is heere written and that dayly. For hovv is it that vve are not destroied of these mad beasts, vvhich compasse vs on euery side? We see vvhat their crueltie is, and hovve insatiable they are in their couetousnesse: Whervpon then stayeth it, that vve are not all svvallovved vp: but that God turneth avvay their furie, and that hee knovveth how to direct them as seemeth good vnto him? he vvil make them sometimes to push one another: [Page 8] further he keepeth them there as Lyons that are enchained and holden vvithin Iron barres. See then hovve God also at this day driueth and cha­seth the vnbeleeuers, vvhere hee vvill vvithout vi­olence at least, so as they perceiue it not, euen as he did that at time vvith Ismael. For we haue already declared, that he desired nothing more thēto ouer­throvve and abolish the promise of God, vvhich vvas made vnto Isaack, & yet for all that he goeth not about it. And why so? Because it vvas not per­mitted vnto him frō aboue, and because God doth place him there in a dwelling out of the vvay, say­ing, Thou shalt dwell neere thy brethren: but hovvsoeuer it be, thou shalt not hinder, but that they shall in­ioy the region vvhich 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 shevve that God had no regarde to one or to tvvo, vvhen he so shut vp Ismael: but as if the people had already inhabited the land of Canaan: the people I say, vvhich vvas not yet borne, yea, vvhich vvas not borne a long time after.

This is the summe of that vve haue further to note heere. Novv heerevpon vve may be confir­med and strengthened, as often as vve see the vvic­ked and contemners of God (vvho are so deadly enemyes to vs) to cast out their froth, in that vve knovve that our Lorde can stay and holde them in vvell enough, and that hee vvill turne them some other vvay, and vvhen it shall seeme that they are to cast and banish vs out of the worlde [Page] that our Lord will holde them as Captiues, albe­it they knovve not hovv. To be shorte, this that is heere set out of Ismael, vve shall haue tryall off, so that vve be patient, & call vpon God, and nothing dout, but that he hath meanes of his ovvne in him selfe to saue vs, the vvhich vve at the first perceiue not. But novv let vs come to that vvhich 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 vvas barren. Novv it is like that Ismael vvas maried sooner. For vve 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 vvhē he vvas maried, it seemeth that then at the least God vvould blesse him, & in­crease and augment him in his stock. But his vvife is barren, yea by the space of xx. yeeres. If any such teptation should come vnto any of vs, it is [Page 9] 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 cōflicts, 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, [Page] 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 whē 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, [Page 10] 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.

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 vvoulde say so. For if hee had beene hearde, would not [Page] God thē 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 boūd 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 cōstant, it beho­ued that we be often againe and againe exercised in prayers and supplications: for faith must not be [Page] 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 apparātly to the eye. He wil giue vs in deed sōe tast of his goodnes, asmuch as shalbe 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 pronoūced 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 shalbe 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 vpō God both morning & euening, & haue our re­course vnto him: for this is our only cōfort. 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 [Page 12] 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 pronoūced,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 aduēture. 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 [Page] 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 vpō 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 thēselues 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 [Page 13] 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 [Page] 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.

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 tēded 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 [Page 14] 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 whē 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: [Page] 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, thē to see so monstrous a thing, which was al­togither cōtrary 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.

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 shalbe 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 [Page] place in the church, & beare the title of the faithful & of the children of God, may wel be so accoūted before men, but they are not writtē 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, whē God shall shew vs this fauour, to bring vs into his church: but let vs walke in pu­ritie, & labor to make sure our electiō, & 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 shalbe 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, thē is lawful for vs: but let vs rest in that which God shal speak vnto vs, & moreouer let vs be hūble, not to reply a­gainst [Page 16] him, nor to bring forth our fantasies before him, as though we would pleade against God: but acknowledging that his iudgemēts 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 thē a priuiledge which was giuen to a certain familie, not flowing frō 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 hiddē 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. [Page] 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 [Page 17] 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 brethrē. For beholde Rebecca which bare Iacob & Esau: was the one better thē the other? S. Paule expoū ­ding this place saith. And they were not yet beene. Rom. 9.1 [...]. How [Page] 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 frō 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: [Page 18] 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 thē be­fore they were borne: See thē 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 descēded of Iacob, were disalowed of god, & that he pronoūceth them bastard children, the children of an harlot, & such as were sprong of fornication, & that they belōged nothing at al vn­to him, & that it was a vain thing for thē, 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 cōdition & 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 [Page] was driuen out in time, as afterwards we shall see. This shalbe 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 cō ­mon to them all. Now circumcision was not in vaine: but it bare witnesse of the remissiō of sinnes and of the righteousnes that all the faithfull must obtain through our Lord Iesus Christ. Lo thē Is­mael who was circūcised: asmuch as was on gods behalf, he receiued the sacrament that might assure him that God accoūted him of the number of his [Page 19] 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 saluatiō. 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: [Page] 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 [Page 20] there is no neede that any come in this case too pleade with mee: For this consisteth in my liber­tie. Whē we shall mark our common speach, this shall not be darke at all. For if a man say, I wil doe that, I wil doe: that is to say, I wil doe that which I think good to do, by this he sheweth, that he wil not submit him selfe to any person: hee sheweth that he is neither tied nor bound to open his coun­sel & purpose, in that he hath to do. So God saieth, I will shew mercie to him, that I wil shewe mercie: as if he should say: My mercie dependeth neither vppon this or that, neither must the cause bee sought in a­ny other, nor I bound to any lawe: For I knowe what I ought to do: & in the meane time my mer­cie shall haue place, and I wil shewe mercie to whom I will shew mercie: That is to say: I mark not who is woorthy of it. For there is not one: But yet I will not cease to shew mercie to some, to witte, to such as I shall haue chosen. Marke then how precisely God speaketh: and this is to beate downe whatsoeuer men can alledge to shutte the doore against all curiositie, and set a barre against all presumption: & that we doe simply reuerence him, leauing that to him which hee hath reserued to himself: that is to say, when hee saueth, it is of his free goodnes: and whē he condemneth, that we shoulde not enterprise to barke against God, but that we shut vp our mouth: vnlesse it bee to glori­fie him. Now let vs mark that this was spoken by Moyses whē the people already multiplied, & after that God had brought thē out of Egypt. Behold a [Page] Church descended from the race of Iacob? For from this same barren house, and which was as it were desolate, GOD had drawen so greate a multitud therefrom, that this seemed rather to bee a notorious miracle, & that this promise was veri­fied: that Abrahams seede should be at the starres of Hea­uen. Was not this in a goodly shewe in respect of men? God sayth of this multitude heere, I wil re­taine as many as I shall think good: I will shewe mercy to whome I will shewe mercie, and let no man aske the reason therof. It is true in deede that God hath reason, but it followeth not therefore that we can comprehend it, or that we must break out beyond our boūds into his secrets. We must therefore knowe that in respecte of vs, there is no reason: but the counsaile of God ought to be vnto vs in all respectes the rule of righteousnesse, wise­dome and equitie. Mark therefore how the expo­sition of S. Paule agreeth very well to that which is heere pronounced: that is to wit, that there were two peoples in the belly of Rebecca, and that frō her bowels twoo nations should bee deuided: and this was asmuch as if God had testified, that there should be such a diuorse, that yet the stocke of Ia­cob should remaine blessed: Not altogither with­out exception, but those whome it shoulde please GOD to keepe to himselfe, as hee had chosen them before the creation of the world. See thē the summe of that which is contayned heere. But be­fore we goe any farther, let vs wel note that which hath beene saide: that is to say, that the principall [Page 21] thing which we haue to obserue, is this, that God will haue the whole praise of our saluation to bee attributed to him. For what is the roote & begin­ning of the church? It is his election. See whereto Moyses calleth vs, yea according to the interpreta­tion of S. Paule: and the texte also heerein is moste plaine. For heere (as I haue saide) there is not any question of any earthly or transitory inheritance: it is of euerlasting life that Abrahā had hoped for according to that he had receiued through the pro­mise. Now see Iacob an heire: and why so? was it because he put himself in the fauour of God, or for that hee had purchased fauour for any thing hee brought? It was not so. See then Moyses text with­out any glose, which sheweth sufficiently, that the Church springeth from the pure grace of God: & so that all the prayse of our saluation, must wholly be reserued to himself. Nowe, for all this, they that would ouerthrowe and darken this doctrine say, although that God knew no merite in Iacob: yet he foresaw wel inough that he shuld be such a one. Behold for what cause they say he was chosen, and Esau reiected. To be short, inasmuch as a great sort of those Dogs dare not openly and flatly deny the election of God, they would that there should be a superiour cause, to wit, his foreknowledge. And what is that foreknowledge? It is that God fore­seeth what manner of one euery one muste bee: and hee choseth (say they) those whome hee hath foreseene to be of a good nature and affection: and it is no maruell if he accept them before others: [Page] For hee knoweth the good which appeereth not yet, but is to come. But such kinde of men haue no drop of the feare of God. For they manifestly blaspheme against the holy ghost, who hath spokē by the mouth of S. Paule, and these mocke at that which S. Paul hath spoken as if it were a fable. For if a man accept their solution, thē hath S. Paul spo­ken as an ignorāt & vnaduised man: For he taketh this reasō, he found neither good nor euil, neither in Isaack nor in Esau, nor in Iacob. Notwithstan­ding God chose the one and reiected the other. But the reply shall be easye, in the opinion of these fantastical persons. And how? It is true that there was neither good nor euill: but there must bee either good or euil, and God did so foresee it. But S. Paule presupposeth that this be true, to wit, that we are all damned, and that vntill that God had chosen vs, it must needs be that we should remaine as Serpents full of venim, and that there was no­thing in vs but matter of wrath & of the vēgeance of God, and that wee are altogither confounded, and ful of poyson and iniquitie.

Loe Iacobs case aswell as Esaus. For what shall wee finde in the race of Adam, but all cor­ruption? Wee are therefore infected before God: and in asmuch as the roote is accurssed and vitious and altogither rotten, it muste needes bee that the fruites bee of the same sorte. So then when God shall leaue vs such as wee are, it must needes be that we all perish, and that there remaine not one, but that wee be all loste and consumed.

To be short, this doctrine is common enough in the holy Scripture, that we are all the children of wrath. It followeth then that there was no diuersitie in Esau and Iacob, and that God had not distinguished the one from the other, for that hee found or foresawe any good either in the one or other. For what could he forese, but this corrupted masse of Adam, that brings forth no other fruite but malediction? See therefore what he forsawe aswel in the one as in the other indifferently. It followeth thē, that he had put in Iacob that which is found in him, and that he lefte Esau such a one as his birth brought him foorth. See also why it is said in another place, That God hath chosen vs, 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 shalbe 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 [Page] on our part. So then, this is too tryfling a folly to say, that God hath chosen his, according as he fore­sawe they should become afterwardes: for it must needes be, that he put in them, that which is good, and place it there, because hee hath chosen them. Marke therefore the first step whereby wee must begin: that is to say, that wee nothing differ one from another, vnlesse in this, that God hath discer­ned vs. Mark also for what cause S. Paule dissanul­leth all the glory the which mē may vsurpe: Who is it (saith he) that doth discerne thee? hee hath no­thing but this word there to beate downe & dissa­nul all pride. And why so? For hast thou any thing (saith he) which is thine owne? Heereby hee shew­eth that men cannot chuse their owne place, to say, I will dispose my selfe to doe good, & God shall haue pitie vpon me, and I wil com vnto his grace, I will haue a good motion, I will haue this prepa­ration. Now S. Paule excludeth all this, in saying that we are all lost, that one with another, we must be all throwen downe, and enter into the gulfe of hel, except it please God to discerne vs. Loe from whence all our dignitie and excellencie commeth: that is, for that it pleaseth God to lend vs his hand. Againe let vs holde fast this principle, and apply all this doctrine which we haue rehearsed to this purpose, how God hath set forth vnto vs, in Iacob & Esau, a glasse to looke into. Likewise let vs con­tent our selues, that these two persones may bee vnto vs, as two liuely images, to shew vs that the worlde in it selfe, is of like condition: but that [Page 23] one sort is called and not the other because it hath so pleased God. And specially (as I haue noted) Iacob was the yoūger, & it seemed rather that hee should be subiect to his brother, according to the order of nature: notwtihstāding mark that he was placed in the degre of the first borne and Esau not onely was put vnder him, but he was vtterly reie­cted: For in the end he had no part nor portion in the church. This thing sheweth very wel vnto vs, that God would holde vs alwayes conuicted, that there is no question of bringing any thing before God on our parte, to thrust in our selues there, as if we had any valure and woorthynesse in vs: For God is not contrary to himselfe: neuerthelesse he would shew heere a certaine kinde of repugnancie and contraryetie. It is he which ordayned that the first borne of the house, should be the head. Nowe he set downe this lawe: and yet in the meane time he ouerthroweth it: but (as I haue sayd) all this a­greeth very wel: For God is aboue his ordinary law, & yet he wold change that which was accu­stomed by a common rule: & he doth it to the end that we should knowe that it is [...] (as S. Paule al­so hath said) neither of the willer, nor of the rūner: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 [Page] 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 [Page 24] 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, [Page] and it costes you nothing to say, ô we are of the holy & sacred stocke of Abraham: wee are the Church, we are the people whome God hath ble­ssed and sanctified: yea, & from whence haue you this (saith he?) For was not Esau, Iacobs brother? You see the Idumeans your brethren: & are they the people of God? you say that they are straun­gers from the Church: & although they haue cir­cumcision, yet notwithstanding God hath cut thē off. And whence commeth this (saith hee?) Who is it that hath so separated them? If you will goe from age to age: very well, you shall finde howe you are the Children of Iacob. And Esau, whose childe was he I pray you? Did not he discend frō Abraham and Isaack aswel as you? But heere hee speaketh not onely of the land of Canaan: but hee goeth farther, and sayth That hee loued Iacob, & hated Esau. And this loue which he bare vnto Iacob, frō whence proceeded it? It is certaine that Iacob could not be accepted of him (as we haue said) be­ing cōsidered in himself. For behold him the child of wrath, & bringing nothing from the wombe of his mother, but this horrible cursse, which was cast vpon all mankind: notwithstanding God did loue him. Now God loueth not iniquitie, he ha­teth sinne as we know. How thē loued he Iacob? This was for that he drew him from that perditi­on, wherin he was. And why did he hate Esau? Nowe it is very true that there is iuste cause why God should hate all mankinde: For as wee haue said, there is nothing in vs but vice and iniquitie: [Page 25] 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 shalbe rather that we be pearced and woun­ded by them, and that we remaine confounded in that our rashnesse and ouerweening. Thus, let vs content our selues with that which God hath pro­nounced, that is to say: that hee hath hated Esau and loued Iacob. Now by this the Children of Iacob were aswell conuinced, that they had no­thing whereof they might glory in them selues, and that there rested nothing, but that they made an acknowledgement vnto God of such a liberall and bountiful goodnesse which hee had vsed to­wardes them, and whereof none coulde finde any reason, vnlesse in this that it so pleased him. But notwithstāding they were ful of impietie against [Page] God, and woulde holde this priuiledge: but God sheweth them, that it doth not belong vnto them, and that if they accoūted him for their father, they must be his children. But heereby we are admoni­shed, that although our saluation proceede from the only grace of God, and that therin it consisteth to the ende: Notwithstanding it followeth not, that vnder the shadowe heereof, wee can let loose our selues to euill, and giue ouer our selues therto. But there are villaines & dogges that barke against God, & there are also Hogges, which ouerthrow this doctrine of election, by their loose and lewde life. For there are two sortes of people, that are e­nemyes to this doctrine. The one are as dogges, & the other as Hogges. The one, which are they? they which will and come to shewe their teeth, and who despite God by their wicked questions: as wee see at this day in those villaines who make no scruple, to rend in peeces all the holy Scripture to corrupt, peruert, falsifie & adulterate all, so that they may darken the election of God, to witte, to make nothing of all. And marke whervnto this tēdeth, to make this doctrine odious. For they wil say, that they that thus speake, they put no more any difference betwixt good and euil, & that God by this meane shoulde become vnrighteouse, if he should put any difference betweene one and an other, & that there should bee acceptaunce of per­sones in him. Beholde then the dogges that barke and whet their teeth against this doctrine. Nowe there are also Hogs which will not despite in such [Page 26] 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 incōprehensi­ble 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 [Page] 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.

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 cōspired 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 cōceiue: 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 [Page] 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 [Page 30] many, who through contēpt & 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 wōderful, 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 sūdry 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 becōe as it were mad & raging against god, because they cānot rid thēselues from difficulties & douts. [Page] 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.

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 shalbe 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 [Page 29] 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 shalbe many times rauished & astonished. And what shal it be then, when the question shalbe of the iudgements of God, which are incompre­hensible, [Page] and which are of so high and profounde matter, that the holy Ghoste teacheth vs, in steade of curious searching after thē, 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 [Page 28] 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 [Page] 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 [Page 31] 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 [Page] wee would make an Anatomie of God, and goe euen into his hart & sound all his secrets. And can we do thus? What ouerweening is this? So then, whē we shal suffer our selues to be taught of God, it is certaine, that he will answere vs, in such sorte, as shalbe necessary for vs, concerning that which belongeth to our saluation: and namely wee shall know that which surmounteth all mans vnderstā ­ding, howe the one sorte are elected, and the other reiected, and why the one haue no doctrine, as the Papistes and other infidels, whom God leaueth as poore blinde ones, & why the other are enlighte­ned through the Gospel. And farther, concerning those to whom the Gospel is preached, the one re­ceiue it with obedience, & they are touched ther­with to the quick, and perseuer in it to the end: & the other remaine blockish, or rather will be ful of outrage, to striue against God: or else will be fickle and giue them selues ouer to all iniquitie, throw­ing of the yoke, when they shall bee brought into the good way. And frō whence cōmeth this diuer­sitie? We must come to this foūtain that the holy scripture sheweth vs: that is, that the like grace hath not byn shewed to all. So then, beholde our true wisdome that is, that we be Gods good scholers: & we shall then be hisscholers, when we seeke to know nothing, but that he knoweth to be good & expedient for our saluation: and when we shal rest there, & learne to bring into captiuitie all our sen­ses, & to keepe an hard hand vppon them. Then (say I) if we shall speake of the secrete election of [Page 32] 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 cō ­clude, that we must keepe ourselues to that which sheweth vs, & to that which the scripture impor­teth, where he hath giuen vs sufficiēt testimonie of that which he knoweth to be good for vs. Finally, there are so many testimonies of Scripture, to cer­fie vs of this doctrin that it must needes be, that all they that cānot rest there, must be as it were impoi­soned of sathan, & that they haue cōceued the spirit of venim, of pride and rebellion, to the end not to be ordred vnder the wil of god: & that, to be short, they would despite all doctrine and instruction, and close vp their eyes against the ful light, & haue their eares stopped, albeit God hath spoken loude and cleerely, and that they haue occasion to con­tent themselues somuch the more. To heape vp all the testimonyes, is not needefull: but this is suffi­cient that we haue had a summe, yea moste euident as I haue already briefely shewed.

Againe we haue also, whereof to blesse God & to comforte our selues in him, when wee knowe rightly to apply this doctrine as it behoueth. For in stead that these fantasticall & lightbraynes, who would seeme to bee so subtile & sharpe in fighting against god, & against his trueth, in stead that they search how they may gainsay him, we must mark how God doth satisfie vs, and to what end he di­recteth this doctrine & to what purpose he would [Page] 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 [Page 33] 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 shalbe 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 shalbe saued. Yea he would that al the world shuld be saued: but this is to make the reprobate inexcu­sable. [Page] For the promises of God do vndoutedly cō ­taine our saluation: and wee shall not be deceiued leaning vpon them. But what? We must knowe from whēce 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 cōmeth 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: [Page 34] & the other although they be his creatures, neuer­theles they haue no acquaintāce 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 cōprehend 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 EsayEsay. 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 presumptiō & rebellion of vnbeleuers, because they cānot yeeld thēselues to be ordred by God: but are wild & haue always their mouth opē to reply against God: & forthwith they haue a wā ­dring fātasie they may not obay. He sheweth that his doctrin shal not be receiued of the greatest nū ­ber: and addeth the reasō: 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 preparatiō nor any thing whatsoeuer it be: but that it must be God that must worke therein. Nowe if it be so in [Page] 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 cōmeth from election. Then like as God hath chosen vs, so also he calleth vs in time, as afterwards shalbe 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 sentēces, 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 [Page 35] 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 cōtrary, 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 whē they haue heard the Gospel: for then the deuill kindleth them in such a rage, that they are more outragious thē 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, [Page] 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: whē 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 [Page 36] 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, [Page] whē 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 shalbe 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, [Page 37] 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 strickē 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 [Page] 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 shalbe 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 [Page 38] 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 saluatiō 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 appearāce, 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 accōplish 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 [Page 39] 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 cōtemptible & 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 [Page] 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 hād 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, [Page 40] 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.

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 cōtinewe [Page] 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 affectiō 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 [Page 41] 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 shalbe 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 vocatiō (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 giuē 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, [Page] 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 [Page 42] 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 [Page] lay good hold vpon this which is so necessary for vs: that is to say, that whē 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 whēce 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 [Page 43] 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 [Page] 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 [Page 44] 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: [Page] 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 accōplyshed, 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, & [Page 45] 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 shalbe 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 shalbe 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 eloquēt, 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 [Page] God and of his children. Now it followeth.

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 [Page 46] 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, [Page] whereby hee choseth those, whome he thinketh good. So we haue to resolue our selues, although the whole world should labour to ouerthrow our saluation, that yet it wil remaine sure, so that wee haue our refuge alwayes to that which hath byn shewed vs before: that is to say, That our Lord Ie­sus Christ hath taken into his keeping all that the father hath giuen him, as beeing his owne: & that nothing therof shall perishe, forasmuch as God is stronger then men: for it is thither that hee doth leade vs: The father who hath giuen you vnto me, is stronger then all.

So thē let vs learne to stay our selues wholly vp­pon the inuincible power of God, when there is any question of being assured that in calling vpon him we shalbe 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, [Page 47] 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 [Page] is true, that to eate and drinke are not condemned. For God hath placed vs in this world vnder that condition that we should enioy his creatures: and seeing he hath ordained vs to eate and to drinke, it is certaine that we offend him not: when we desire to haue for our necessities, & search out also the vse of those benefites, which he hath prepared for vs. For it is not said without cause, that we must do al things in his name, yea both in eating & drinking: but in that we be corrupted, it cannot bee but there wil be alwaies excesse in our appetites, & this ex­cesse maketh vs to forget our duties towards God: so as we are are altogither drawen away on euery side: & when we thinke to doe our duties we are far therefrō. But Isaack ought alwaies to haue had this before his eyes, yea & he ought to haue had it engrauen in his heart, this voice should haue soun­ded in his eares, to wit, that the greater shuld serue the lesse: he ought without ende, and without cea­sing, thus to haue thought: wel, forasmuch as God wil haue his election to remaine in Iacob, it beho­ueth that I agree vnto it. But in the meane time his meate turneth him, & draweth him quit contrary. Let vs therfore bee wel aduised (as I haue already sayde) on our partes, to represse our desires, yea though they be naturall, & of them selues not vn­lawfull. But to the end that there be no excesse nor intemperance: Let vs be aduised (I say) to check and to tame thē, in such sorte that they neuer turne vs away, or hinder vs from ordering our selues according to the will of God. Marke therefore [Page 48] 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: [Page] 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 thē 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, whē 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: [Page 49] 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 thēselues: for there needeth but one faulte alone to cause vs to be cut off frō the church. And whē 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 thē: 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 husbād & 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 [Page] 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 shalbe 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 shalbe 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 oftē 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, whē we are quarrelling in contention and strife, not onely one letteth and hindreth another (as it is cōmonly 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 [Page 50] 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 seruāts of God & they that are indew­ed with most excellēt 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 cōtinued 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 sal­uatiō of the world. For the question is here of the eternal electiō of God, the questiō is of the whole church of our Lord Iesus Christ, who is the head [Page] 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 shalbe 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 cōprehend 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 thē, 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 cōcludeth, 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. [Page 51] 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 thē that there is no­thing wanting in them selues: but if wee knowe what it is to aspire to our Lord Iesus Christ, and [Page] 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 [Page 52] 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.

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. Cōtrariwise, 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 frō 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 [Page 53] 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 [Page] 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 [Page 54] 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 [Page] 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, [Page 55] 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 electiō, & 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 cōtempt: 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 [Page] 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 [Page 56] 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 sūme 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 [Page] 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 thē 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 cōmonly seene, that he that shalbe pinched with any misery, he shalbe 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 birth­right 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 [Page 57] 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, tormēted & [...]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 [Page] 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 thē 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 euē 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 [Page 58] 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 saluatiō 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 [Page] 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 trāsitorie 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 frō 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 [Page 59] 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 [Page] ignorant what his birthright was worth, it must needs be saide, that the deuil had altogither blinded him. But heerby we are admonished, that whē 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 cōsider 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 oftētimes 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 [Page 62] 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 [Page] 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 [Page 61] 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 shalbe 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 cōprised 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 saluatiō which he hath so dearely purchased for vs, by our [Page] 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 re­noūce our own life, by a stronger reason we must renoūce 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 shalbe permitted vs of God, and yet if ea­ting and drinking shall hinder vs frō seruing God, then we must so striue, that our desires may bee ta­med. Now this may be better vnderstoode, by the cōmon experience we haue. There is a man which [Page 60] 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 con­sciēce (as they say) vpon the rack, or rather be pro­phaned with the wicked worlde. For there are a great many cōditions 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 seasō I should haue my table wel furnished, I should haue wherewith to nourish me to my desire: yea & in mine olde age, whē I should haue gathered togither my liuelode & rents, I shuld be assured to liue at mine ease. But I cānot 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 frō 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 shalbe 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 [Page] 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 shalbe resembled vnto Esau. Contra­riwise, when wee shall think: Goe too, it is true that we shalbe at our ease, if we wil forsake God, or rather departe frō 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 shalbe, 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: [Page 63] 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 shalbe any questiō: to be as poore starued people, that we rather for­sake to eate and drinke, when all shalbe 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 shalbe 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 cōming 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, [Page] 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 hoth 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 [Page 64] 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. Novve 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 [Page] certaine that we make light accounte of that hea­uenly inheritaunce. For how shall that be estemed of vs? It shalbe esteemed of vs (as I haue said alrea­dy) when the world shalbe 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 trāsitory 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 [Page 65] our desires, and our table well garnished. And aboue all these contēners 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 [Page] do wel, they kil themselues. And yet in the meane season we cannot cōtent 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 giuē, 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 [Page 66] 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.

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 [Page 67] Isaack his father, yet cōming very neere it. For we see how Isaack had more regarde to the spirituall inheritance, than to all that concerned this brittle and transitorie life. Hee was oppressed with fa­mine: & there is no doubt, but that it was not his ease to goe into Egypt. But when he was let by an expresse commaundement, it was a signe, that his courage tended thitherwardes: because his com­moditie likewise drew him: God staieth his iour­ney, and hee obeyeth. Wee see then that Isaack lefte not onely a messe of Pottage: but hee seeing that hee coulde endure much woe for a yeeres space, notwithstanding hee withhelde himselfe, and sought no refuge in Egypte: and remayned in the land of Gerar, which specially coulde not be altogither exempted frō pouertie, which was a parte of that countrie: For it is impossible, when there is any famine, but that the neighbour and neere places must also feele it: It may easily be ga­thered, that then there was no dearth in Egypt. So that Isaack heere sheweth vs, that although temptations be great, if we bee destitute of that which is necessary to maintaine vs, that yet not­withstanding we must alwaies hold vs to the wil of God, and rather forget all our cases, and pre­pare our selues patiently to suffer al wante and ne­cessitie, than to seeke our commodities, as it were, against the will of God. This is the first poynt that we haue to marke in this history. Nowe it is sayde.

For there had beene twoo that Moyses already had rehearsed vnto vs. Assoone as Abraham was arriued into the land of Canaan, hee was faine to depart: & this was a very hard combate vnto him, seeing that God had shewed him that land, & that he had cōceiued great ioy, for that he shuld be put in possessiō therof: & now a little after he must be chased out, and become as it were a poore vaga­bond, and go downe into Egypt, because he found not any succour else where. The secōd time he al­so withdrewe himselfe into the lande of the Phili­stines, which was of the very same countrie that was promised vnto him, and vnder the Kinge of Gerar: not he of whom now mention is made: for all called him Abimilech, which is asmuch to say, as My father the king: & this was not only an hono­rable title, but also expressed, that kings gouerned not by tyranny, & did deuoure vp their subiectes, but had a fatherly care ouer them whom God had committed to their charge. When then it is saide that this famine came as the other, this is to shewe vnto vs, that altogither like as God had proued the faith of Abraham and his constancie: so likewise he would call his sonne to the like tryall. For as I­saack was heyre of the promise, so also must it needes be that he succeed his father in that which was promised to the childrē of God: For we must shewe by the effect that we so esteeme heauenly be­nefites, to which God hath called vs, that we passe through the worlde, and that we faile not, howso­euer [Page 68] we be afflicted after diuers & sundry maners. Marke then wherto Moyses hath regarde, when he compareth these two famines: that is, to shewe vs that when Abraham was tempted, it was not onely for his owne cause: but his sonne also muste be like him. But by the way we are called the sōnes of Abraham and of Isaack: it behoueth then that our faith be examined, as it shall seeme good vnto God. It is very true that wee shalbe 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 oftētimes seeme that God hath for­gotten vs, that he hath taken the breade out of our hand, and that we shalbe 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, shalbe 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, [Page 69] yet must they euery day opē their mouth, as if God shoulde put in breade by morsels: and when they haue nothing, yet alwayes they trust in him, and in his goodnesse, and hope that hee can sustaine them, with one crumme of bread, when it shall so please him: or rather, albeit they see no way how it should come, yet neuerthelesse, that God will finde a meane to maintaine them.

When therefore it is sayd, that Isaack was dri­uen out through famine, this is asmuch as if God would declare vnto vs, that when we shall fall in­to pouertie and neede, that we thinke not, that we are therefore forsaken of him, nor take it as a signe that he hateth vs: or rather that wee imagine not, that he thinketh no more of vs: but that as our fa­ther Isaack endured hunger & thirste constantly, and in the end tryed that God alwayes had care of him, so we also acknowledge the like. Marke this for one speciall lesson. And this is that also which is shewed vnto vs by S. Paule in the 8. chap. to the Romaines when he saith: Shal hunger be able to sepa­rate vs from the loue that God beareth vs in Christ Iesus our Lord. Saint Paule fighteth there, in the name of all the faithful, shewing therein that if God shoulde cut of our morsels, yea and that we should be de­priued of all nourishment, as if it seemed that hee would exclude vs, from all the benefites that hee hath created in the worlde, as though wee were not woorthy to be vppon the earth: yet must wee ouercom this tentation there, & conclude, though it be in the middest of famine, that God will bee [Page] our father, and we muste content our selues with this, reioycing in our afflictions. But in the meane while wee are also exhorted by the example of I­saack, not to be so greeued and vexed with famine, nor for other afflictions of what sorte soeuer they be, to the end they make vs to forsake God, or turn vs out of the path wherin he hath set vs: For as we haue seene Iacob forsooke his meate, to aspire to that spiritual inheritāce, which had byn promised vnto him: So now likewise we see that Isaack had no regarde to that which hee might suffer in that length of time. He sawe Egypt which was a good refuge, neuerthelesse he was turned from it. And why so? Because God had forbiden him to goe thither. So then, when we see that Isaack was not ouercome by famine, that he obayed God & for­sook not to be guided by his hand: by this we haue also to learne, when our Lorde wil afflict vs with pouertie & neede, that we looke not to vnlawfull meanes to releeue our necessitie. And aboue all, if Sathan lay before vs his baites to intice vs, that we rather chuse to dye of hunger (if neede be) then to withdraw our selues frō the conduction of God: seeing that we cannot be nourished but by his bles­sings. For whē we shall haue all the bread & meats in the world, it is certain that the wind shall aswel profite vs for our nourishment as these, and wee shall think, that we grow, & yet in the meane time we shall not be substantially fed: For it is not bread (as it is said in Moyses) that nourisheth vs, but euery worde that proceedeth out of the mouth of God. Nowe by this [Page 70] worde, hee doth not vnderstande the doctrine of saluation, but that same vertue which God hath spred ouer al his creatures. Mark thē what it is that nourisheth vs: I say not only in respect of the soule but also in respect of this transitory life, Which seeing it is so, let vs take heede, that we bee not fed by that which the deuil shall set before vs, whē we are in necessitie: and canst thou do this, & art thou able to winde out frō thence, & hast thou any such helpe? yea if this bee contrary to the wil of God, that we alwayes remaine stedfast, & that we wait til God shall shew himself pitiful towards vs: as he that best knoweth the meane, although it bee vn­knowen vnto vs. It is true that we shall haue no such reuelations as our father Isaack had, God wil not appeare vnto vs from heauen: but this ought to suffice vs, that at this day the wil of God is certaine vnto vs: for GOD hath supplied that which was wanting to our olde fathers, when he appeared vn­to them: at this day wee haue the law, which is an infalible rule vnto vs: we haue the prophets which are expositors therof vnto vs, 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, vvee 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 whē we shall find that the meanes which shall [Page] 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 childrē: & 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, cōcerning [Page] 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 [Page] 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 giuē 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.

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 [Page] 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 giuē such a testimonie, had such need neuertheles to be so bri­dled, what shal become of vs? Euē so we ought not to maruel, if our Lord doe oftētimes 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 confusiō. 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 shalbe 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 boūdes 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, vvhich vve apprehend not after our reason and carnall fe­ling: notwithstanding vve must say, it suffiseth vs that he hath spoken it, he vvil performe it: When therefore vve can fetch all our contentment from the vvord of God only, thē let vs assure our selues of a right tryall of all that vvhich vvee proteste, that vve beleeue in him: but if wee vvill alwayes haue a gage, and haue all that vvee desire, it is cer­taine [Page 73] that the worde of God shal not be esteemed of vs, and we can not exercise ourselues, sufficiētly ynough in this meditation. And therfore as often as we see God to haue spoken to his seruaunts, and not to haue shewed them the accomplishment & execution of his woorde, let vs know that this is rehersed vnto vs, to the end that we should learne to cal vpon God, when he shal leaue vs in suspēce, yea and that we shal fainte, and be stripped of that which should haue beene in our hande: that wee learne to say: O Lorde seeing wee haue thy pro­mise, wee shal not bee frustrate in waiting for it. When God promiseth Isaack to be with him, & that he will giue him the rest, this lykewise is too shew vs, that the principallest of all benefites that we can desire, is that God haue care ouer vs, and that he thinke of our necessities, and that we find him at hand when we cal vppon him. For vnlesse that wee haue him merciful vnto vs, although he giue vs in al fulnesse and abundaunce, that wee aske of him, yet it should be nothing: but we must beginne at this point: that is to say, we must be wel perswaded that God loueth vs, and that hee is fa­uourable vnto vs. Whē we haue attained to this­to resolue our selues, that GOD wil alwaies bee merciful vnto vs, and ready too succour vs when nede shal require, that he wil neuer forsake vs, thē shal we easely waite for the rest: but if wee knowe not that hee is with vs: that is too say, that hee wil make vs feele his presence, and in feeling it, will withdrawe vs from those daungers wherein wee [Page] 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.

And afterwardes he sayth: That hee will multiply his seede, that he will blesse is, and that his seede shalbe 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 shalbe 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 shalbe blessed by men, [Page] as for example, when they shall set him before thē for a paterne and example: and that men will say, desiring to be blessed, ô that God wold do vn­to me as he hath doone vnto this man heere, or vn­to that man there: but the interpretatiō of S. Paule sheweth vs, that that which was aswell spoken to Abraham as to Isaack, was not onely to be vnder­stoode in that sense: but it is said else where, that the faithfull shalbe blessed in God. So it is saide nowe, that they shall bee blessed in the seede of Abraham. But we haue to search all our good and saluation in him alone, who is the fountaine thereof, as it is said in the 36. Psalme. But because there is so great distance, and that we cannot sore vp so high, our Sauiour Christe hath approched neere vnto vs, and wee haue the liuing waters in him: there wantes nothing, but that wee come to drinke, as he sayth: Come vnto me: and whosoeuer thirsteth, let him come vnto mee. For I haue the liuing waters, and whosoeuer shall drinke thereof, hee shall not one­ly haue to quench his thirste, but also liuing wa­ters shall flowe out of his belly, yea, and fountaines of liuing waters, that hee may giue thereof vnto o­thers.

When therefore we see that God will famili­arly communicate with vs all his benefites, in the person of his onely begotten Sonne, so much the lesse excuse is there, if wee come not to re­ceiue parte of this blessinge the which is pro­poūded vnto vs. Moreouer, it is not only said that all nations of the earth shalbe blessed, but it is said, [Page 75] they are blessed: not for that we can compasse or attain to this blessing of our selues, or by our own power and diligence: but it behoueth that euery one be blessed in Iesus Christ through faith. For altogither like as he is presēted vnto vs by the gos­pel, so likewise we must accept him: and if we re­maine vnbeleeuers, this is because wee shut the doore as it were, against all his graces. Then see­ing it is so, that God hath prepared all so long time before, that belongeth to our saluation, and that in the fulnesse of time (as Saint Paule calleth it) Iesus Christ hath appeared, and hath sufficiently witne­ssed, that he was that blessed seede, wherein wee must seeke all benefits: Let vs likewise come with the like readynesse of faith, and with such zeale, that we be not shut out through our owne malice and vnbeleefe, to the end God accomplish not that in vs which is heere pronounced, that we goe not to him to haue the ratification of his promise: let vs, I say, take heede, that none hinder himselfe through his owne fault and vice. Finally it is said: ‘That God will ratifie his othe with Isaack, forasmuch as Abraham had obeyed the voyce of God, and had kept his obseruations, commaundements, statutes & lawes.’

Heere the othe is yet reiterated, for the greater and more sure confirmation of vs all: For we can not giue any faith vnto God, vnlesse wee haue stoutly fought against distrust, to which wee are so naturally inclined: and forasmuch as we are yet so tickle as is pittiful. For this cause God sweareth [Page] 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 shalbe 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 [Page] 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 [Page 77] 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 [Page] 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, [Page 78] 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, cōmandements, lawes and ordinaunces: at this day by a stronger [Page] 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 shalbe 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 [Page 79] 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 [Page] 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 cō ­tinue 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.

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 thē, & 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 childrē? 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. Whē 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 tokēs of the wrath of god vpon him, [Page] 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 shalbe 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 thē 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 [Page 81] 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 [Page] 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 shalbe 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 [Page 82] 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 exāple 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 secōd degree. So Isaack lyed not in saying that Rebecca was his sister. And yet notwithstāding 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 [Page] 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 shalbe 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 [Page 83] 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 by­pathes, 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 shalbe 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 sūme 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 [Page] 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 speculatiōs, 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 foūdation, 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 spokē 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 [Page 84] 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, [Page] 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 cōceiued such a iudgemēt 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 frō doing any hurt to Isaac, yea knowing wel that he had no such vertue in him self, as was in his father Abrahā, 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 lād 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, whē hee loosed not the bridle to Kinge Abimilech to do that vnto him which wadone vnto Abraham [Page 85] 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 shalbe 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 shalbe 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 [Page] 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 strēgtheneth 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 cōcerning the diuersitie we reade betwixt A­braham and Isaack. Now it is said: ‘That the King sawe Isaack sporting himselfe with Re­becca his wife, and that afterwardes he called him, and sayd vnto him: For a trueth that is thy wife.’

By this we may see that there was a great deale more integritie at that time, thā there is at this day, and that whordomes and dissolute liues were not so common. For some men at the first dash would haue set vp a sinister iudgement against Isaack. It must needes be therefore, that men had more ho­nestie, then is to bee seene in our time. And seeing there is no doubt, that Isaack getting this reputa­tion [Page 86] 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 [Page] we shunne all offences, and when we doe not on­ly labour to abstaine from euill, but also from all shew of euill.

Wherfore they that haue so great care of their credite and reputation, that they cannot abide to be abased either in one respect or other, et thē haue regarde to the meane: that is to say, let them pre­uent that they be not iustly blamed, & herein they follow the example of Isaack. For we see that be­ing a straunger in a barbarous Countrie, where there was nothing but Idolatrie: neuerthelesse so it is that he is yet estemed for a man fearing God, and that they could not rayse vppe an euill iudge­ment of him. And why so? Because they were conuinced of the contrary by his good life and honestie: Let vs doe the like, & it is certaine, that we shall stop many slanders and many reproches. But yet we haue further to note, that thē there was such honestie amongst men, that if a man sported familiarly with his wife, it was in mariage. But now a dayes all is so ouerflowed, that a man must shut his eyes against the greatest vilanyes of the worlde. Let a man goe into Courtes, ô, it is cer­taine that therein the wickednesses are so vnruly, as a man can beholde nothing more. And especial­ly if a husband see his wife to bee allured with an other mans eye, and that some doe abuse her there­by as though she were an harlot, he must set a good countenaunce vpon it: for if hee shewe any signe, that he is greeued therewith, and that hee doe not laugh at it, as others doe, ô, say they, he is a iealous [Page 87] foole & a dizarde. Loe how it is in this case: For men are come euen to the heape of iniquite, in so­much that they haue loste all shamefastnesse, bee­cause they are giuen to such beastly libertie, that there is no more honestie amongst them. And I woulde to God this mischiefe were in no place else but in these courtes: But it is euen a deluge or floude, which a man shall see in all estates, yea euen to the least, such iestures of incontinencie, & dissolute wantonnesse, that it is pittie to beholde. But let vs marke how farre off wee be from these men which were as it were miserable blinde ones hauing no knowledge of God, hauing no lawe writtē, no nor yet any reuelation: & yet notwith­standing they had this honestie, that none ticked nor toied ouer familiarly with another mās wife. nor had any gestures whereby any euil might be suspected, as we see heere. For trueth (saith he) this it thy wife. And wherevpon doth he conclude it? It is because that vice was not accustomed there: and it was not come in vse nor in possession amongest men, in such sorte but that they might easily dis­cerne betwixt mariage and whoredome.

Now this teacheth vs so to behaue our selues ech towardes others, that there bee no vnchaste lookes, no vicious gestures: but that we be in such sort pure from all euill, that euen before men wee giue no occasion to speake euill, nor yet to thinke euill of vs. It is true that he speaketh here of some gesture which was ouer familiar to a straunge man: For it needeth not that we should bee so au­stere, [Page] 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 [Page 88] 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 shalbe 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 [Page] God hath indeede suffred that those of the meaner and common sorte of people haue vexed and mo­lested his seruants, as we shall see heereafter, & that very shortly. Which what soeuer it be, when he hath declared that he foreseeth the warre, & that hee setteth him selfe in order against the Kinges: Heereby hee hath shewed that the life of his ser­uants is deere and precious vnto him. Let vs ther­fore hope the like, and wee shall not be deceiued. And when we shall see the mightiest of the world to be our enemyes, and shall dayly heare rumours of many tumults & troubles: let vs not doubt, but that our Lord wil remedie all, & wil alwayes be our buckler to put back al our blowes, whē it shall be moste like that they must fall vpon our heades. Loe what we haue to put in practise by the exam­ple of Isaack. And although heere God afflicted not Abimilech as before, & that he reproued him not as he had doone the king of Egypt: neuerthe­lesse he keepeth him bridled, and holdeth him as it were in fear: so that although Rebecca were faire, yet it fell so out: that the king of the countrie desi­red her not, no albeit hee imagined that it had byn laweful for him to haue taken her to wife. Loe then on the one side what we haue to mark: on the other this, that neuerthelesse God humbled Isaack & suffred not his infidelitie to remaine altogither vnpunished: yet the punishment is very gentle, But howsoeuer it was, he was reformed. Nowe if no­thing had happened vnto Isaack, and that it had not beene perceiued that Rebecca had beene his [Page 89] 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 thē ­selues in them. But God woorketh our good and saluation when hee maketh vs to feele oure sinnes, and correcteth vs in such sorte, that wee are euen compelled to thinke vpon them. Marke then how it fel out herein to Isaack. It is very true that God did beare with him very much, whē he suffred no­thing to be attempted against his wife, that the ve­ry king of the countrie called so gently for him, and complained to him as too his equal and com­pagnion. Loe a wonderful supporte: & hereby we see that God hath pitie vppon his, not trying them further then they are able to beare. But whatsoeuer it is, yet so it is that Isaack commeth too acknow­ledge his sinne. And who is iudge thereof? euen a poore panim, an Idolater. God might rather haue sent an Angel from heauen, or else haue giuen him some reuelation to haue said vnto him, what doost thou? But hee leaueth him there: For hee was not woorthie too bee taught so honorably, but the blinde ones must discouer his euill and condemne him.

Loe then, the shame that was done vntoo him, too the ende that hee might be the more humbled thereby, and too the ende that he might learne for [Page] euer after, better to trust in God, and no more to fall into that fault. This is that we haue to marke. And with all let vs take good heed vnto ourselues, and let vs not care that men reproue vs: but let vs take in good parte all correctiōs that God sendeth vs by his word. For what honor doth he vnto vs, when he prouoketh vs to come vnto him, & when with doctrine he ioyneth exhortations? And af­ter, when he seeth that we are too slow, and besides that we are as it were incorrigible, he vseth more sharp reprehensions. But whatsoeuer it be, all this is doone in his name, that when wee reade in the holy Scripture, and that we come to the Sermon, and that there he summoneth vs, hee is alwayes our Iudge.

And loe, also why our Lorde Iesus Christ spea­king of the preaching of the Gospell sayeth: When the holy Ghoste shall come, he shall iudge the worlde. The spirit of God therefore exerciseth his iurisdicti­on vpon vs: and to what ende? It is to the ende that when wee haue beene condemned, so that wee doe passe willinge condemnation, and that wee bee apte to learne, and that wee aske par­don, he is ready to giue vs. So then, seeing that GOD hath doone vs this honour to iudge vs as it were in his house, and priuately by our selues: when hee sheweth vs our faultes, are not wee ouermuch hardened, if wee doe not bowe downe our necke, and become apte to learne, and bee ready to bee refourmed by him? For if wee will rebell so against him, God will suffer [Page 90] 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.

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 knowē 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 & cōpany [Page 91] 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 [Page] 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 saluatiō. In the meane while so it is that he neuer chastiseth thē without cause: if we see it not now with our eye, yet when all those registers shalbe 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 [Page 92] 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 [Page] 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.

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 [Page] 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 giuē 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 coūtrie, 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 Abrahā & 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 [Page 94] & 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 shalbe strong and mightie, and that nothing shalbe 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 [Page] 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 [Page 95] 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 notwithstāding he sayth that whē 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 [Page] 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 coūtry 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 thē 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 cā 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: [Page 96] 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 thē 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 inhabitāts of the coū ­try 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, & [Page] 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 conditiō. 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 [Page 97] of all in generall: but wee see that there are some fearing God, who are not all of like estate, & con­dition: Some of thē 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 cōtent 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 whē 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 thē? although that they haue many cares, griefes, troubles and wronges, which shalbe done vnto them by mē. 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 [Page] 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 cānot 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 [Page 98] coūtrie 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 cōe to the goale: yet notwithstanding euē 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 chāged. We see this in the king of Gerar, ere while he was as an Angel: for whē 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 cōuersant 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 cōstancy 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 [Page 99] 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 sūme 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: [Page] 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 [Page 100] 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. [Page] 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 resistāce, 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 [Page 101] 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 [Page] 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 chil­drē should be so molested, to proue their patience. And againe, let vs note that all falleth out to the confusiō 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 [Page 102] rehearsed of Isaack, that he gathered in an hūdreth 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 poy­sō: 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 [Page] 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 [Page 103] 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 takē 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 shalbe done vnto vs, & all molestations that can be deuised against vs. Haue we done this? [Page] 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 thē, 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 hāds, that then we wait whē 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, [Page 104] 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 [Page 105] wicked, that wee shalbe pilled & polled of them, let vs yet knowe that we are not come to that ex­tremitie, not to haue a drop of water, and to haue those elements taken from vs, which God would haue common amongst men. For euery man will haue his portion aparte, bothe of corne, and of wine, of flesh, and such like thinges, and of moue­able and possessions: euery one will haue his owne: but as for water, it is an Element which GOD hath ordayned for all men.

When there are Riuers, Welles and foun­taines in any high way: why shoulde they be ta­ken away from those that are the creatures of God? But howsoeuer it bee, yet it fell out that our fathers were brought to such extremitie. And this (as I haue already touched) serueth to this purpose that wee should learne to be patient, not onely to suffer some one little iniurie, or twoo or three: but that in all respectes we shoulde bee so meeke and softe natured: that if it were in a mat­ter of life and death (as they say) we put our hope in God, that he wil shew himself pitiful towards vs. And therefore let vs not double our euil, let vs not make of one deuil two, when the wicked and vngodly persecute vs vniustly: but let vs labour to soften their heartes, and to asswage the malice which they vse against vs. If we doe so, it is cer­taine, that howsoeuer we be for a time in extreme anguish, yet in the ende God will so inlarge vs, that wee shall haue good cause to blesse his holye name with full mouth.

their dwelling, they must bee flitting and haue no resting place, vnlesse they bee lodged from day to day (as it were) by the hand of GOD, and in the meane season, that they prepare thēselues to wāder & go from place to place, after the exāple of their fathers, who learned by experience not too haue their inheritance here beneath vpon earth, & con­fessed them selues to be Pilgrimes, as we shall see heereafter that Iacob answeared Pharao. In the meane time we may see also the malice of all those neere neighbours thereaboutes: For the Welles especially, which Abraham had bought, were ta­ken from him after his death, to the ende that his successours and Children might haue no vse of them. But it is said that Isaack yet digged a Well there: for he could not be without water, both for the familie he had, which was greate, as for his Cattel: but he wente very farre to seeke water, vntill GOD restored him too that which was wrongfully taken from him. He dwelleth ther­fore in Beer-scheba for a time without water, vn­lesse hee borrowe or buye it: but afterwardes hee findeth his Well againe, and so is at some better ease then before, and God suffereth them not that would as it were haue made them to dye of thirst to vse their malice and to come to their purpose. But howsoeuer it be, God hearde him not at the first dashe Wee haue then to learne heere, that which was touched yesterday: that is, that wee learne to endure need, yea in the need of water, & that we thinke it not straunge which our fathers [Page 107] haue tryed. For it is no reason that wee should bee more priuiledged then they. And if God spare vs, that we acknowledge his goodnes in this point: and if he afflict vs in any other sort, that wee be so much the more framed to patiēce. But yet it is 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 & cōforted, 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 strengthē vs, & that we fight valiātly against all temptatiōs, 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 [Page] 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, [Page 108] 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 cōpre­hended 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: [Page 102] 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 [Page] 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 [Page 110] 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 groūded vpō 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: [Page] For I will accompte my selfe ynough comforted, so that I may be groūded 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 shalbe able to bende against him, shalbe nothing. And this is it that Saint Paule tea­cheth vs: If God be with vs, who shalbe 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 vvere in some hell, that is to say, in some gulffe, so that we feele that God is merci­full [Page 111] 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 shalbe 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 ovvne 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 [Page] that honor that belongeth vnto him: that is, they must find thēselues 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 vve leaue not of too comfort oure selues, knowing vvell that death shall be turned to vs into lyfe, & that al shall fall out to our saluatiō. Againe, vvee haue too note this, that hee sayeth, That hee is the God of Abraham: For by this vvoord hee calleth too Isaacks remembrance all the pro­mises, [Page 112] the which hee had learned of his father. If hee had not bene instructed, and that Abraham had not done his dutie too saye vnto him: My Sonne, GOD hath giuen mee this priuiledge a­boue all men, that hee hath declared vnto mee and sayde vnto me, that my stocke shall be as his heri­tage, and that hee will blesse vs, and we shal be se­parated and sanctified from all the rest of the world: but yet marke howe it behooueth vs too woorship him, marke howe wee must call vppon him, See howe wee must serue him. If therefore Abraham had not faythfully taught his sonne Isa­ack: this woorde should haue bene of no force: I am the God of Abraham, and in deed it had impor­ted nothing but superstition. And so, let vs marke well that by this word, God would giue a cōfir­matiō to Isaack of that whiche he had learned be­fore of his father. The Papistes make a buckler of this whē they wil keepe themselues to their filthi­nesses & errors: For they haue that from other fa­thers & ancestors which they followe, they haue not inuēted it at this day: it seemeth therfore vnto thē, that this is ynough to beate backe, yea euen whatsoeuer god himself hath shewed by his word so that they follow their fathers & elders. Well, but whē god is named the God of Abrahā, he pre­supposed this one thing, to wit, that Abrahā had a faith ruled by the doctrine, which had bin taught him. And wherefore is it that he nameth not him self, the god of Nachor? And why is it that hee calleth not him selfe the God of Thare? [Page] For this had bene somewhat more. The Papistes will not say, It is an hundred yeeres since that that which we call the seruice of God amongst vs, was vsed amongest men: but they will saye: What? There is a thousande yeeres, since the worlde was so gouerned. Loe then them selues in possession to despite God, as seemeth vnto them, when they al­ledge a thousand yeares.

Nowe then if the question were simply of An­tiquitie, he must haue said, I am thy god of Thare and of Nachor, or rather hee must haue gone fur­ther, vntill he had come to those that went before. But there is no question of speaking in that sorte. God had called Abraham, and Abraham was dead of late, the others had bin a great deale more auncient: what distinction shall wee make heere? wee muste not forge it according too our owne braine: but we must looke vnto that marke, wher­vnto God would direct Isaack: There is no doubt but this was, bicause Abraham (as we haue sayde alreadie,) had a full certaintie of faith, that he had not an opinion onely as had the rest of the world, to saye, I imagine so, I thinke so, but he was fully certified that God had spoken vnto him. Lo then in what respect and for what cause it is now said, I am the God of Abraham, thy father. And so, let vs wel marke what fathers we ought to follow, that we be not deceiued therin. For if our fathers had byn duely taught, and that they had bene framed vnto the trueth of God, it had nowe bene a good helpe vnto our faith: For when vvee haue guides too [Page 113] shewe vs the way, this is much to our aduantage, and we ought not to despise it: but if wee haue had fathers who were not the children of God, (wherevppon all paternitie and parentage depen­deth, as Saint Paule sayeth) then must wee shut our eyes. For when God hath not his soueraigne degree of being the father, and euery thing be not referred to him, then woe vpon al parentages and bondes which we shal haue in this world: for they are so many nettes of Sathan. So, let vs marke wel that as it is said in this place, that God is the God of Abrahā, Isaacks father: so it is saide on the con­trarie by the Prophet Ezechiel: Walke not in the righ­tuousnes of your fathers. And why so? These fathers followed not Abrahās steppes, but departed there­from: and therefore they were no longer worthy of so honourable a title of fathers, forasmuch as they were not (at a very woord) the children of God. And so let vs feare, least that be spoken vnto vs (that S. Stephen hath spoken,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 [Page] 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, [Page 114] 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 shalbe weake, that wee shall haue ouerthwar­tings of ignorāce, as it were stormes, let vs think, And what? hath God begun but yesterday and to day to speake? Spake he not vnto Abraham? And was not his truth certaine frō that time forwarde? and besides al the faithful which came afterwards, al the holy kings & prophets, and others, are they not so many witnesses, whō God shewed vnto vs? Let vs therefore ioyne them too this holy as­sembly [Page] nowe. For howe often soeuer the Gos­pell hath bene preached vnto vs (according as the Apostle hath entreated thereof) it is not onely too gather vs togither with al the faythful, which are liuing at this daye, but also into the fellow­ship and companie of all the holy spirites, whom GOD hath taken out of this worlde. We are therefore at this daye ioyned in fellowship with all the holy Patriarkes and Prophetes, as often as GOD speaketh vnto vs. But wee shall be so much the more without excuse, bycause we know not howe too make our profite of all this: see­ing that GOD hath yet reuealed it more cleerely vnto vs, and in a more familiar sorte in the per­sone of his onely begotten Sonne. For hee is not onely named at this day the GOD of A­braham, but also the father of our Lorde Ie­sus Christe. In asmuch therefore as wee haue the full and perfecte reuelation of whatsoeuer is profitable vnto vs for our saluation in this liue­ly image in whome GOD is set foorth: it is certayne that wee haue no colour, that wee can al­ledge, why wee shoulde not haue such a certaintie of faith, that wee should neuer straye hither and thither: and when the worlde chaungeth it selfe an hundred thousande tymes, yet neuerthe­lesse, that we should remayne stedfast in that wee haue receyued of God, knowing that his trueth is vnchaungeable. This therefore shortly is that whiche wee haue too beare awaye concerning this texte.

And further, let vs likewise note that woorde of the Lorde Iesus Christ, when he saith: I goe too my God and to your God, to my Father and to your Father. See the Sonne of God, who is the euerlasting God, neuerthelesse to the end to gather vs vnto himself, & to keepe vs sure there, in such sorte that we shuld neuer be seduced from that foundation which hee hath giuen vnto vs of his trueth, he sayth, that we haue one God togither with him, inasmuch as hee is man, and in that he is our brother: that we haue the same God who is his God, and the same father who is his father. When we heare these things, is there any farther cause for vs to doubt, or to be shaken? As there are many who will saye at this day: O, I knowe not what to holde: there are so many sundrie opinions, that I am confounded: & likewise I can beleeue nothing, I know not what to followe. But it can not be chosen, but that such people are possessed of the Deuil, when they tread vnder their feete the trueth of God, which is as a most vndoubted light to guide vs, and to shewe vs the way of saluation. So then, seeing God hath shewed him selfe since Abraham and Noah, and appointed Moyses too bee the conductour of his Church, and that he hath knit vs altogither, when in the ende he sent his onely begotten Sonne, in whose persone he hath gathered vs all to him self: let vs learn to kepe our selues in that vnitie of faith which he hath giuen vs, and let vs not doubt, but that he wil alwaies auow vs for his childrē. Now we haue to note that which God saith, That he wil [Page] 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 shalbe mercifull vnto vs, hee will giue vs so many good things, as he knoweth to be good for vs: it is true that this shall not be according to our desire, but howsoeuer it be, prosperitie shal always be coupled with the fauour & loue of God. Now we knowe that he hath all in his hand, & he is no nigard, that he will not giue to his children what­soeuer he knoweth to be meete for them. Let vs learne therfore to wayte for al prosperitie, & free fauour of our God, when it shall please him to te­stifie vnto vs that he loueth vs, and that he is with vs (as I haue said already:) and in the meane while notwithstāding, although that we haue many ad­uersities, which trouble & molest vs, and that they be hard & bitter vnto vs, yet let vs neuer giue ouer to hold vs fast vnto his promise. And when we re­ceiue any grace frō the hand of God, let vs applie the same alwaies, to strēgthen our faith, & to haue this vndoubted perswasiō, that we shal trie that to be true which is spokē here: I wilbe with thee, and I wil blesse thee. And certaine it is, that if we would cōsi­der wel the benefits of God, that we daily receiue from him, and that they were valued of vs as they ought, we should haue alwaies good cause to ho­nor him & to reioice ourselues in him: but alacke we deuoure vp the benefits that he bestoweth vpō [Page 116] vs: & in the meane while we mowe at thē & neuer think vpon them. And we may see, that this is the cause that we are so giuē to murmure, to fret & to discontent ourselues. And why so? For the benefits of God, ought to suffise to satisfie vs in him: but (as I haue said) we despise & set light by them. And so we are not worthie to taste, what this promise is worth: I am with thee, and wil blesse thee. Now it is said a litle after: ‘That Isaack erected an altar, and that he called vpon the name of the Lord in that place.’

We haue seene already why altars were erected by the holy fathers, & to what intent: but yet wee must here speake somewhat of it, euen as the place requireth. The altar which Isaack erected, was to this end, that he might make professiō of his faith. Thus much concerning the first point. For if wee pray vnto God, we haue no neede to erect an altar vnto him: the seruice of God is, of it self, spiritual. Isaack therfore erected not an altar that hee might only inuocate and call vpon the name of God, or make his praiers & supplications vnto him: but to the intent that his faith might be knowen, & that God might be glorified before men. For although we ought to serue God in spirite, and inwardly in our heart: yet notwithstanding this letteth not al­so, but that wee must giue him that prayse which hee deserueth before men, and that wee protest asmuch as lyeth in vs, that wee are wholy his, both bodye and soule.

Here therefore we are instructed, that the faith­full after they haue put their trust in God, & shall haue called vpon him, & giuen vnto him the praise of all his benefites that they must yet further make a confession of their faith before men, to the intent they may wholy (as also all is his) dedicate them­selues to him. There is also a seconde reason: And that is that by reason of our slougth and slacknes, we haue neede euery maner of way to bee pricked forwardes, to the ende too stirre vs vp, to march cherefully forwards in the seruice of God. How so? It is true, that whē we pray vnto God, he em­busieth him selfe with no ceremonies: and yet for all that, we bowe our knees, we hold vp our hāds towards heauen, and vncouer our head. And why so? First of all, in respect of men. For (as I haue alreadie said) it must needs be that we do homage vnto God with our bodies, which hee hath crea­ted, and which he hath appointed to his glorie, & to the crowne of immortalitie. But, howsoeuer it be, forasmuch as we are slacke, it behoueth vs that these meanes stande vs in steede to prouoke vs too haue a more feruent zeale to praye vnto God, and with a more heartie affection. Loe then, why it is meete for vs to haue our ioyned handes lifted vp, too kneele vpon our knees, and haue our head vn­couered: For it is too shewe, that wee present our selues before God as if we should say: And poore wretch, who art thou? with what lowlines ough­test thou too come before him, who hath created and fashioned thee, and to whome thou haste to [Page 117] render an account of thy whole life? And againe this also, is to this end, that we should bereaue our selues of all vaine fantasies, that make vs to stray heere and there: and that wee should wholly reste vpon him. So then, the Aultar that Isaack erected, serued to this purpose: to wit, that by this meane he might be the more prouoked, and haue his hart so much the more inflamed to serue God. And on the other side, he made a confession before men, to giue example to his familie, and to testifie that he mingled not himself with the superstitions of the Panims: but had a pure and vndefiled religion, in asmuch as he was ruled by his word. And thus much concerning the Altar. And by the way wee haue also to learne heere this thing which was de­clared before, that the prayers of the holy fathers, and the confession which they made of their faith, was not ioyned with the sacrifices, for no other ende but to leade thē vnto our Lord Iesus Christ: For they were continually taught, that they could haue no accesse vnto God, but by the fauour of a mediatour, who was not yet sent into the world: but yet so it is that they rested there. But now that our Lord Iesus Christ is come downe, & that hee hath taken our nature vpon him, & hath said vnto vs, That he is the light of the worlde, that he is the way, 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 [Page] requestes shalbe heard of him, and the gate shall be open for vs, & that we shall alwaies find him rea­dy and fauourable to help and succour vs? Now howsoeuer it be let vs marke, that Altars in olde time, and specially in the time of the law, were al­wayes erected to this end, that the faithfull might know that they were not woorthy to pray vnto God, nor to call vpon him in their own name: but that alwaies they must come to him by the means of our Lord Iesus Christ, & by the vertue of that sacrifice which he must offer vp to his father, for the reconciliation of the world. And indeede wee must not thinke that Abraham and Isaack deuised Altars according to their owne fantasies: For their sacrifices were neuer acceptable but through faith as the Apostle sheweth. Nowe they could neuer haue beene grounded in Faith, vnlesse the word of god had gone before to enlightē thē. Let vs know then, that Isaack offred not vp a sacrifice, at all aduentures, as if he had thought, ô this shalbe found good: but he was taught, that hee beeing a wretched sinner, he must not presume to call vpon the name of God, vnlesse he put his whole trust in him, who must be sent to make satisfaction and to purge the sinnes of the world The Panims had in deede their Altars, and sacrificed, as did the holy fathers: but they wāted the principall. They were wholy occupyed in the ceremony, which of it self was friuolous: because they looked not vp to that heauenly paterne, wherof mention is made in Le­uiticus. So then we haue to learne, that when our [Page 118] father Isaac wold cal vpō the name of god, he had an Altar to witnes that hee could not be receyued but in the name & fauor of our lord Iesus Christ. And therfore at this day, as often as we will pray vnto God, let vs learne to washe our Prayes with the blood of our Lord Iesus Christ: for otherwise they shalbe but prophane & defiled: but when the bloud of our lord Iesus Christ shalbe applied ther­in, certainely our Prayers shalbe pure, they shalbe cōsecrated, in such sort, that God wil accept of thē. 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 [Page] 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.

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 [Page] of God bestowed vpon vs, whē he giueth vs peace & that we are not oppressed & wrōged 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 friēdship, & 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 [Page 120] the other side if he feared Isaack, he might haue cō ­spired 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 patiēce of his seruāt. For whē he was denied water, & that in the end it was said vnto him, that he was strōger 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 cōttary we must also note, that god [Page] 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 thē 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 [Page 121] 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 & offēded, 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 [Page] 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 commō 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 coūtenance 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 cācred harts against [Page 122] 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 shalbe 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 cōmandeth 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 occasiō 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 [Page] 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 hābled 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 shalbe 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, thā 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 shalbe acceptable vnto him, as long as we disdaine to repaire the faultes which we haue committed. Now although God com­maūd 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 [Page] be brought to this, to say: I haue offended: for they are alwayes ashamed to confesse their fault: and yet notwithstāding are not ashamed to be condē ­ned before God and his Angels: and yet whē 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 whē 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 thēselues 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 [Page 124] 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 notwithstāding 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 offēded, & I cannot ly vnto my self: & in the meane while wil God be deceiued? When I haue cunnnigly dissembled, will not he [Page] 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 shalbe 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 [Page 125] one may preuent it by humbling himself with an vpright & pure cōfession. 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 hād (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 cōmit­ted. 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. [Page] 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 thē, 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 [Page 128] 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 thē 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 shalbe 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 vvere by fine force of many witnesses: but let vs receiue correctiō patiently assoone as it shalbe offred vs, & not be like to those that throvv vp an hādful of ashes, to take away the cleare light: let vs therfore cōfesse our faults: for this is the on­ly remedy, except we wil resist god: & let vs know that whē any warning or admonitiō shall be giuē [Page] 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 thē but loue, & they are therin resolute & setled: [Page 127] 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 sufficiēt 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: [Page] 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 crūme, (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 [Page 128] 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. Whē 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 cōcerning this text. But here by the way wee see that it is lawfull for the childrē 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 admonitiō 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. [Page] 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 thē. 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 childrē 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 [Page 12] 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 shevved him that he should be assured from [Page] thence forth that none should hurt him: seeing the king himselfe of the countrie was come to seeke to him: but also he had water giuen him, which he might enioye peaceably and quietly as his owne. When therefore our Lord sheweth this great fa­uour towards Isaack, let vs knowe that he tēpteth not his aboue their strength, but alwayes sweete­neth their afflictions in such sorte, that they shall not be as it were euer oppressed & quite ouerthro­wen: and let vs hope, that altogither like as Isaack was vpholden, and that God after he had afflicted him, looked also again vnto him to giue him som­what wherewith to cōfort him, so likewise must we waite, & thē we shal not be deceiued, if we rest there, For God knoweth our fraieltie, and there is no doubt but he wil alwayes giue vs such taste of his mercie & fauour, that we shall haue good cause to blesse his name, and haue no occasion to grieue our selues in such sort, that we knowe not how to comfort our selues any more in him. But the prin­cipal point is, that Esau tooke two wiues from a­mong the Hethites. Here wee begin to see already that Esau was not only once prophane, but that he went on in that course, and gaue him selfe wholy thereto, as we haue shewed heretofore, that after he had well filled his belly with the pottage, that Iacob his brother had prepared for him, & whē he had eaten & drunke, he went his way, & despised his birthright. Moyses also rehearseth nowe that he tooke two wiues frō amongst the Hethites: for if hee had had any remorse within him, & that he [Page 130] had esteemed the promise of the spirituall inheri­tance made vnto his father, it is certaine, that hee would haue holden him selfe as separate from all those people. For hee knewe full wel, howe his graundfather Abraham had behaued himselfe in that point, that he had made his seruant to sweare solempnely, that he should not take a wife for his sonne Isaack in that lande of Canaan: hee knewe that his mother was sought after, in a farre coun­trie, in Mesopotamia, bicause god would haue this house as it were apart, & would not haue it min­gled & mashed with those of that country. What doth he therfore, when he taketh two wiues of the inhabitantes of Canaan, whō God had accursed? This was asmuch as if he had forsakē the promise of saluation, and as though he had renounced, to make any more reckoning therof thē if it had not bin worth a straw. Lo one testimonie alredy how Esau made him selfe vnworthie of his birthright: & this came to passe because he was not gouerned by the spirit of God, as also wee haue shewed be­fore, that God wil so holde in & keepe his elect, & in such sort ratifie & seale in their harts his good­nes & fatherly adoptiō, that they shal soare vp to him, & despise this world, to the end they may re­ioice in those spirituall benefits hee hath prepared for thē: but cōtrariwise, he letteth loose the reynes to al those vvhō he hath reiected, in such sort, that they hardē thēselues: & although this be not done al at once at the first push, yet notwithstāding a mā shal find in the end, that there is no seed of the feare [Page] of God, nor of godlines in them. This therefore is the thing we haue to beare away vpō this place. And herevppon let vs learne in such wise too be­haue our selues, that alwayes we labour to sunder our selues from them, that would dravve vs too destruction: For it is vvithout al doubt, that if vve liue ouer familiarly vvith the contemners of god, they vvill soone defile vs: their fellovvship and conuersation is a deadly pestilence. And so much the rather it behoueth vs to vvalke vvith careful­nes herein, taking good heede vnto our selues that vvee defile not our selues vvith the filthinesses of this vvorlde. And let vs in the meane season ac­knowledge, that it is also a wonderful prouidence of God, that hee would haue Esau too take twoo wiues in this countrie: For this was too this end, that he might be as it were cut of frō the house of his father Isaack: he loued him dearly, & although his wiues vexed him, yet for all that hee could not withdraw his hart from Esau, knowing notwith­stāding that God had reiected him. And herein he resisted God, without euer thinking vpon the mat­ter: but God wrought therin after another maner, when he saw such infirmitie in his seruāt Isaack, he brought to passe in the ende, that he must vtterly forsake his sonne Esau. Mark then how god ruled al in such sort, that his church cōtinued alwaies in her smalnes, as it were hidden vnder the earth, as though it had bin nothing ther remained no more but Iacob, as wee shall see oftentimes, and Isaack was halfe spent: he was three score yeares olde, [Page 131] 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 shalbe 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.

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 [Page 132] Canaan. It must therefore needes be, that the peo­ple which dvvelled there then, must be quite roo­ted out: and this lande be vvholy dedicated to the people of God. Likewise, it must be purged from all polutions. Loe howe Esau mingleth him selfe amongst them, whom God had already condem­ned: this therefore was a signe that he was falne from God, for otherwise he could not haue dra­wen neare too that people. And if he would haue bin an heire of the promise, he should haue alwaies kept him selfe as one listed & chained in, and not haue mingled him self, which was no other thing but to stoppe the course of the grace that was pro­mised. But as we haue seene, he tooke wiues from amongest the Hethites. Marke then howe hee re­nounced, asmuch as lay in him the grace of God, through vvhich the whole stocke of Abraham must possesse the lande of Canaan for an inheri­tance. But there was yet a seconde faulte: For hee tooke two vviues, which vvas cōtrary to the lawe of mariage, as wee haue seene. For the sentence which God had pronoūced to rest vpō, was, that a man shall haue an helpe, and not tvvoo nor three. And further, when Eua vvas created, and that shee vvas giuē to Adā, it is said, that they should be two in one flesh. Mark then the rule vvhich mē ought alvvaies to keepe. So then vvee see that Esau euen brake the bounds of al honestie, yea of nature it selfe, & that he vvas as a beastly man in this behalfe. It is true that his graundfather Abraham had tvvo vviues: but herein hee vvas too bee condempned.

And besides it was not his desire that prouoked him therevnto: but, his wife through ouermuch haste, brought him to it. And whē euery thing shal be wel waied, it was an inconsiderat zeale that he had to enioy that which God had promised him: that is to say, that his seed should be blessed. Nowe he had no childrē. He tooke therfore a secōd wife: but this was (as I haue said,) to peruert the order that God had established. He cōmitted euil therin: but in Esau what can we alledge, but that he was a dissolute man, & had nothing but vice & wicked­nes in him, so that hee could not distinguish be­twene mariage and whoredome? And this is the cause that he tooke two wiues. Now it is very true that in this time, mariage was il kept amongst the peoples of the East: For they were alwayes much giuē to their fleshly lustes: in such sort, that beyond that which is called poligamie (that is to say, plu­ralitie of wiues,) they cōmitted incestes also very cōmonly. And this was a natiō very beastly in this point, that they made no accōpt to prophane ma­riage: but this custome doth not therefore excuse Esau. And so, let vs marke wel, that this shalbe no excuse before God, when wee shall say that euery man dooth so, and that wee haue a great sorte of companions: let vs not thinke too bee free there­by before him. Notwithstanding when vices doo raigne in a countrie, and men make a lawe a­gainst thē, if some neglect them, euery man flatte­reth himselfe, and euery man taketh for his war­rant those vvhich haue led him too destruction. [Page 133] 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 [Page] see his sonne so prophane. And seeing he sawe this beastlynesse in him, that hee made no matter of it, to haue two wiues: and he woulde haue had them by dozens, if he had byn able to haue kept them. When therefore he beareth with these faultes in his sonne, it is very certaine that he offended God. For vnlesse fathers vse seueritie & correctiō when neede requireth, when they see their children too be so wicked they are gilty, inasmuch as they faile in doing their dutie. Our Lord hath giuen thē au­thoritie ouer their houses & offspring. And wherfore, vnlesse it be to the end to keepe them in awe and to restraine them, that they may render an ac­count, when any euill shalbe 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, whē 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, [Page 134] 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 beyōd that. Now this is a wonderful straunge thing for he was notwithstā ­ding 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: [Page] 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 [Page 135] 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 wese how men are giuē 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 cōpassed? 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 whē 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 [Page] 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 thē 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 cōmitted 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 [Page 136] 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 shalbe forgiuen. Now yet for all that he hath reserued this to him self as he protesteth in Esay. O Iacob it is I and none others that take away thine iniquities. Now albeit God alone hath this power to forgiue sinnes, and too purge vs frō our spots: yet neuertheles, he doth this by the hand of men. We haue in Baptisme an infallible token that GOD will not lay our offences too [Page] 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 [Page 137] 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 [Page] 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 frō God. For there are many fantasticall men that refuse all inferiour meanes, & would without wings moūt vp aboue the clouds. And is not God, say they, sufficient to teach vs? Is it not he that giueth faith? And is the holy Ghost in the hands of men? what neede haue we too be preached vnto? And to what ende is it to reade so much? All this is superfluous: For God can suffici­ently enspire vs, without hauing our eares so bat­tred with the toung. For he hath al that is needful for our benefite and saluation: and he wil bring it to passe. And must men then holde him as it were bound to them? And must the power of his spirit be mashed & mingled with those inferior meanes as though he were not at libertie? Loe what these fantastical spirits say. Now they consider not that God is not tyed and bound to men, when he vseth their seruice: for he doth it as it seemeth good vn­to him. It is true that faith ordinarily commeth by hearing, as S. Paule saith: so that we can not haue faith vnlesse it be by men. And cannot God aswell doe it otherwise? The question heere is not of the power of God but of his wil, & of that which hee hath ordained. And therefore when we shall say, And cannot God doe this and that? he can doe it: but seeing he will that it be otherwise, we ought to rest there. So then, let vs learne to receiue this do­ctrine [Page 138] 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: [Page] howsoeuer this were, yet neuertheles he alwayes helde this sure which was said vnto him: to wit, that his familie shoulde be blessed, and that GOD had chosen him, and that this was not in vaine, & that albeit he sawe not the fulfilling of these pro­mises in this world, yet notwithstanding that god was in heauen, and that neither he nor his shoulde be deceiued: but yet they must waite for this. Wherefore Isaack hauing fought al the tyme of his life against al the tentatiōs which might haue ouerthrowen him, doeth yet in death perseuer in fayth and patience, and doth this honor vnto God that he doth boldly trust in him. For whosoeuer trusteth in God shal neuer be confounded. Isaack had this, & this was a very excellent faith. For see a poore wayfering man: it is saide vnto him, thou shalte bee the heire of this countrey, and yet notwithstan­ding he had no water to drinke as we haue seene. Nowe notwithstanding death doth threatē him: yet knoweth he not when it shalbe, sauing that he is altogether readie for it. And yet for all that he despiteth both Sathan and the worlde, and re­maineth stedfast in this, that God wil not deceiue him: & that it is al one to him whether he dye, or whether he molder in the groūd: so that the truth of God may yet continue, & haue his ful vertue and power. Lo Isaack the who seeketh not for the worlde, but forsaketh al his senses and remaineth stedfast: & douteth not but that god had mercy on him & on his stock. Herein as I haue said we haue good cause to praise him: & yet in the meane time [Page 139] 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 [Page] 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 [Page 140] with him, to haue administred that vnto him which he might haue needed in the worlde, with­out putting him in any such daunger. But what did shee? she had printed this in her hearte that the birthright belonged vnto Iacob, as GOD had promised her, and so she woulde obey God, and esteeme this birthright, although it was no­thing accounted off amongst men: as wee shall afterwardes finde, that Iacob called Esau his Lorde, that hee humbled him selfe before him, yea, euen to the bowing of the knee.

Nowe although that this same birthright were worth nothing in respecte of the world, yet doth Rebecca greatly esteeme it. See then vndoubted and sure testimonies of a great and exquisite faith which was in her, that shee would obey God in despite both of her husband and all that he had: so that she mighte execute that which God had pro­nounced, she passed not: And that shee esteemed these spirituall blessinges more then any thinge which was in the worlde. Loe then the vndoub­ted markes of her faith, she had so greate zeale that she forgot her self and regarded not any whit whatsoeuer mischeife might come vpon it. And why so? For asmuch as shee conformed her selfe to the will of God: and forsooke her eldest sonne, & cast of all motherly affection: and knowing that he must be cut off: very well sayeth shee, let him goe as a rotten member for asmuch as God hath so ordayned. Wee see heere in Rebecca notable vertues mingled with vices.

And heereby wee are admonished too walke in feare, albeit that God giue vs a singular affection to meditate vpon him, notwithstanding wee shall alwayes be in such sorte bewrapped in darkenesse, that when wee imagine to doe the beste wee can in the worlde, yet there shall be cause for vs too amend when GOD shall call vs to a reckoning. And in good sooth, there is not any one which doth not proue this to be true: for although that this bee our marke, too striue thither whether God hath called vs, yet doe wee make so many false steppes that it is greate pittie to see: and they which run more swiftly doe bring themselues in order to God, yet for all that, they go out of the way and haue many outlopes & crosse pathes, & God suffreth them to the ende that we should not haue whereof to be proude. For if vertues them selues be faultie before God, alas what shall those vices bee which are altogither condemned? Doe wee labour too doe well, doe wee enforce our selues therevnto: yet notwithstanding wee shall offende GOD. And why soe? It is because there is such infirmitie in vs, and wee are wrap­ped in ignoraunce: Although that GOD inlighten vs, and that wee see the way well, not­withstanding, yet such cloudes doe oftentimes come before our eyes, that in steade of keeping of our way, vve stray either on the one side or on the other.

Mark how faultie the vertues of the faithfull are, to the end that we may learne, only to rest our [Page 141] selues in the meere goodnes of God, & to the end it would please him to pardon our offences, & al­so to accept that for rightuousnes which he might iustly condemne. Howe then is it that our works are acceptable vnto God? howe is it that hee cal­leth sacrifices of a sweete smelling sauour, and that they are so acceptable before him, that they shall haue a rewarde? Alas, it is not any merite as the Papistes imagine: but it is because that God hath iustified that, which hee might rightly reiect, and accompt as it were abhominable. So let vs marke that in the faith of Isaack, wee may beholde the imperfectiōs which are in vs, whiles that we liue in this world, albeit that God haue renued vs in parte by his holy spirit, and againe let vs knowe that God worketh in such sort that the euil which is in vs, hindreth not him to accomplish his work euen by our meane. As for example, If wee will search till we finde an Angelicall perfection in a mortal man, there shall neuer any be founde that hath it, neither was euer any founde who was not tainted with some kinde of fault: and therefore the Priestes which were figures and representati­ons of our Lord Iesus Christ, first of al asked par­don for their offences, although that they made intercession for the people, and were as it were mediators, and that by their sacrifices they aboli­shed sinnes: yet notwithstanding must they begin at them selues. But nowe by the way if wee will seeke ministers of the vvorde, in vvhome there is no fault, it is certaine that vve cannot finde any: [Page] [...] [Page 141] [...] [Page] and it muste needes bee that the most excellent men be examples vnto vs, of the bricklenesse and weaknesse of men. But nowe if wee will con­clude: and howe then shall I finde my saluation by their meanes? For I see yet that they are full of imperfections. But let vs learne (as I haue said) in the persone of Isaack that God leaueth not off too accomplishe his woorke, although there bee yet ignorance in them, who ought too leade vs, vvho vvhen they distribute vnto vs spirituall giftes, which they haue committed vnto them, and whereof GOD hath made them keepers, al­though they be not altogyther such as they ought too bee: notwithstanding wee leaue not off too make our profite of them: for God vseth and or­dereth them in such sorte in this worke which he will doo, that his grace is no whit hindered, be­cause a man might finde thinges too bee bettered in them. This therefore is the thing that we haue yet too marke vppon this place. But too be short, wee see that the faith of the children of God shall oftentimes be weake and entangled, not as the pa­pistes haue imagined: for they call an entangled faith beastlinesse, when a man shall saye, O, I be­leeue in my mothers god: I knowe not what the whole Christianitie meaneth: But lo it is inough for me too goe simply to worke: and I beleeue as our holy mother the Church beleeueth: and in deede the wiser sorte of Priestes will saye, I be­leeue in the god of my Chambermaide: bicause she beleeueth in god who maketh Cabadges to [Page 142] growe after that shee hath planted them. See the implicite and folded fayth of the Papistes, which is a very sorcerie of the Deuil: but the entangled faith of the children of GOD, is be­cause they bee holden in ignorance. But yet notwithstanding there is some light: but what is that faith? It is an vnderstanding which wee haue of the goodnesse and fauour of GOD, after that hee hath illuminated vs by his holy spi­rite and by his woord. For faith can not be with­out these two things: that is to saye, without the word of God: I saye as God hath set an order in his church: and after it cā not be without the gift of the spirit: For the word of god should be prea­ched vnto vs both morning & euening, and wee can profit nothing therein, vnlesse God doo open our eares and enlighten vs, forasmuch as wee are miserable blinde ones. The Sunne shall alwayes shine vppon vs: but they that are blinde discerne not betweene the daye and the night, too them both are alyke. And euen so is it with vs: that if GOD illuminate vs not within, when hee sendeth his holye woorde, too shewe vs the waye, wee shoulde alwayes remayne as poore strayes, or lost sheepe.

So then, it behooueth that oure fayth haue light in it selfe: but yet I saye, that this light is compassed and entangled with great darknesse: For wee beholde not God face too face, and wee are not capable too comprehende his secretes: and this is sufficient that wee knowe them in part, [Page] and that we haue some taste of that which shall be reuealed vnto vs in perfection, then when we shal put off our flesh, & shalbe translated into that hea­uenly glorie, to be companions of Angells. Loe then briefly what wee haue to learne vppon this place, to wit, that our faith, although it be great & exquisite, yet neuerthelesse it shall alwayes haue some weaknes, and some imperfection and igno­rance mingled with that, which God hath giuē vs to know. Nowe hereof we may gather, that whē the scripture pronounceth that we are iustified & saued by faith, it meaneth not, that it is by the de­sert of faith: For if it were so that our saluation were founded vpon the dignitie of faith, thē 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 vvee [Page 143] 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 cō ­ceiue 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 thē God. It is true that it might so be iudged ther­of: [Page] 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 frō 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 pronoūceth 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 cōmit euil, & that al [Page 144] that he should take in hand, should be nothing but cōfusion, & 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 cō ­firmed. 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 belōged vnto him. And in deede we shall see how he was cōfir­med, 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 not­withstāding we can not excuse him, but that he fel fowly, euē 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 holpē 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 thē by their own wisdom, nor by their good means which they in­uēted. 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, [Page] 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.

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 [Page] 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 mā, 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 [Page 146] 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 ourlyes. 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 [Page] 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 [Page] 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 thēselues, 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 cōtained 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 [Page 149] 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, [Page] 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 [Page 150] 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 cōtrary, neuertheles thend & issue was such, that it appeareth that God executed that which he had pronounced, following his secret election, which was made before the creatiō 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 vnderstāding, he discerned nothīg, 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 shalbe refreshed & satisfied, so as he which neither cā 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 whē 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 [Page] 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 opiniō: 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 [Page 151] 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 shalbe 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 shalbe 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 [Page] are as dogges, & the very offscouring: & yet not­withstanding they are as the ministers of his po­wer, to draw those to saluatiō, 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 hovve 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 shalbe 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 vvord, 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 [Page 152] 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 vvord is the opē way to the heauenly life, and that he wil ratifie al that which shalbee pronounced heere by men in his name: let vs keepe vs too that and not doubte (whatsoeuer want shalbee 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 intentiō to consecrate, it is nothing, & in that the bread is tur­ned into god, it is by the intētiō 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 chābermaid: for in so dooing the bread remaineth bread: there is no GOD: and why so? For say they, if his intentiō be not there it is nothing. But it is very true that they shevve very vvel how one errour draweth another: for bicause it seemeth to them that there is a chaunge made [Page] 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 trāsubstantiation: 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 cōtrariwise if there were a deuil in the supper which is ministred, yet it could not let God from accōplishing 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 [Page 153] 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 cō ­modities, 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 [...] [Page] 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 coūtrie 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 abūdaunce 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: [Page] for we see how he was crucified, so as it semed that he had bin vtterly forsakē of god his father: he was in extreme distresses & anguishes. Thus then we must be fashioned to him after another fashion thē 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, [Page 156] 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 whē 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, [Page] 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 shalbe 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 [Page 157] 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 saluatiō, that he receiued all power from God his father, to the ende that euery knee should bowe downe be­fore him: In him also it is altogether that wee are a priestly kingdom, so that we acknowledge him as our king and our head to worship him.

But now let vs cast downe our selues before the maiestie of our good God, in acknowledging of our faultes, and praying him that he will make vs in such sorte to feele them, that it may be to hum­ble vs before him, and for to make vs to aske par­don of him, & also for to hate our selues, and to be displeased with our selues in our owne vices: and pray him that it would please him in such sorte to reforme vs, that we may growe vp more & more in all holinesse and obediēce of his rightuousnes. And that hee would support vs in our weaknesses, in such sorte, that he leaue not to accomplishe the promises that he hath made vnto vs, although that on our part wee doo not onely slacke them, but seeme also vtterly to thrust them from vs, that not­withstanding he will not leaue, to stretch out vn­to vs a strong hande, vntill that wee become vnto the marke which he hath set before vs: that is, till [Page] 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.

YEsterday we stayed at this word concerning the blessing which Isaack gaue vnto his sonne Ia­cob, too witte, that whosoeuer should blesse him, shuld be bles­sed: and whosoeuer should curse him, should be accursed. But it is very certaine that this was not in the hande of any mortall man: for it belongeth vnto God to punish those which doo any wrong to his children: and besides that, it is forbidden vs to seeke reuenge, it is not in our po­wer to bring to passe that our enimies haue their reward. Now therfore it is very certaine that Isa­ack pronoūced here the sentence of god, & that he spake not in his own name: but was authorized as a prophet. And indeed we haue seene that this was pronoūced frō the mouth of god to Abrahā in the 12. chap. I will blesse al those which shal blesse thee, & I will curse all those which shall curse thee. God reserued this vnto him selfe. But now how is it that Isaack pre­sumeth to speak after the maner of god, vnlesse be­cause he knew that this inheritance was left vnto him, & so he resigneth it vnto his sonne, to the end that after his departure he might be the possessor thereof? Wee see then briefly that Isaack spea­keth not in this pointe rashlye, although that hee had many foule faultes, yet notwithstanding he was grounded vppon that which God had pro­mised him, and hee knewe that this office was committed vnto him. And thus he doubted not too cursse all those which should curse his stocke. [...] [Page] of all abilitie, or rather haue no occasion to shewe that they are not vnthankfull: neuerthelesse let vs know that God doth receiue with his own hand, all that which we haue done, in supporting those which were destitute & had need. When we haue this I say, we shall haue inough to content vs. But if we desire that god blesse vs in such sort, let vs first take heede, as I haue already touched, that we be the true children of Iacob, not of the carnall race but by faith, & that we be regenerate by the same spirite, that we may haue the testimonie of our a­doptiō imprinted in our harts, & as it were sealed, to the end we may haue ful assurance thereof: and that in this trust we may crie out vnto God. Now to the end we may doo this, we haue to praise the head of all, that is to say, our Lord Iesus Christe: who as S. Paule saith, is God blessed for euer, when hee spake of his humaine nature, & that he was descē ­ded of the stock of Abraham, & yet he saith neuer­theles that he is God blessed for euer. Now we haue to blesse or praise him, not after the maner of mē, but to glorifie him as hee deserueth. And moreouer when we pray vnto God for the aduaūcement of his kingdom, we say as that praier is suggested vn­to vs by the holy ghost: blessed is he that cōmeth in the name of God: ô Lord make thy kingdom to prosper, ô Lord en­crease the kingdom of Dauid. So then this is the way to make vs partakers of that which is here recited by Moyses: to wit, that God beareth such speciall fa­uour & singular loue towards vs, that not only he blesseth vs: but if any do vs good or euil, he accep­teth [Page 160] this as done to his own person, and wil recō ­pence them that haue pitie vpon vs, and shall helpe vs in our necessitie: and againe he wil reuenge our cause: & although we be patient in all the wrongs and outrages that men do against vs, yet neuerthe­lesse he wil keepe vs & stretch out his arme to cha­stise all those who shall vniustly oppresse vs. Loe then the summe of the matter, concerning that word that was left for vs. Now it is said: ‘That Iacob was euen hardly gone forth from his father, & that scarsely he had obtained that he went about, but lo Esau returned from hunting, and brought meate to his father, he brought it vnto him being vpon his bed.’

If we shal cōsider that which is here rehearsed by Moyses, according to the outward shewe, it is cer­taine that Esau was woorthy to haue bin blessed. For he diligently perfourmed that which was in­ioyned him by his father: & discharged him selfe of his duetie. And wherefore then was hee berefte of his birthright? But see wherin wee are often­time deceued: that is, bicause we regard that which vve 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 hevv, vvhich in deede is nothing: and yet notvvithstanding vvee are vvonte too be rauished therevvith, in that vvee are sensuall men. Too be short, that vvhich hath the goodliest glister and shevve before men, shall oftentimes be reiected be­fore God, as the Paynims, they set great price vpō [Page] 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 ambitiō, 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, shalbe iustly reiected. Marke shortly [Page 161] that which we haue to hold, cōcerning 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 wēt 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 whervpō is this foūded vnlesse it be vpon his euerlasting councell which we cā not cōprehend? And so let vs learn to hūble ourselues: notwithstāding that the reason be not declared vnto vs why god shuld rather accept Iacob thē Esau, & take the birthright frō the grea­ter to giue it to the lesser. Albeit thē 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 [Page] 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 vvorlde: 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 wō ­derful 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 [Page 162] 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, whō 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 pronoū ­ced 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 remēbrance 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 sōne 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 [Page] 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 thē, 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 shalbe 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 vvith vvrath 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. [Page 163] 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 shalbe 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 attētiue therin, & let vs learne by the exāple 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 wādring: 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, [Page] 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 shalbe 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 boūds, 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 vvere carried with an euill affe­ction, [Page 164] & although hee forgate that whiche had beene pronounced by GOD, that faith was not vtterly quenched in him, albeit it vvas 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 [Page] 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 & [Page 165] carefulnesse: and specially when wee shall finde men so dul, that they shalbe as it were altogither blockish, and that their faith shalbe 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 cōmitted 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, [Page] 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: Whē 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 [Page 166] 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 [...] [Page] brittlenes. Lo then that which we haue to learne vpon these words, He that hath beene blessed shalbe 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 shalbe 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 [Page 168] 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 supplāted 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, notwithstāding he obtained no place of repentāce: for he came therto ouer late. And this is according to the exhortatiō which we haue made heretofore. It is said that we must not be prophane as Esau was, that we must not be giuē to the earth, nor to al that which cōcerneth our bodyes & this trāsitory life, in such sort that we should forget the heauēly life. And why so? for (saith he) they which prophane themselues, & defile thēselues in their fil­thy desires they may cry: but they shal find no place [Page] 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 [Page 169] 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 euē 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: [Page] 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 shalbe 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 spokē 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 [Page 170] 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 [Page] 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.