A sermon preached at Paules Crosse by R. Lewes, Baccheler of Divinitie, concerning Isaac his testament, disposed by the Lord to Iacobs comfort, though it were intednded to Esau by his father; shewing, that the counsel of God shal stand, albeit the whole worlde withstande it.
Then Rebecca spake vnto Iacob her sonne, saying, behold I have heard thy father talking with Esau thy, &c. WHen Esau for a portion of meate, had most prophanely & securely solde his birthright:
Then Rebecca spoke unto Iacob her son, saying, behold I have herd thy father talking with Esau thy, etc. WHen Esau for a portion of meat, had most profanely & securely sold his birthright:
as appeareth Heb. 12. verse. 16. Gen. 25. vers. 34. and when he had so degenerated out of kinde, that hee made a covenant even by marriage with the inhabitantes of Canaan, whō God had accursed;
as appears Hebrew 12. verse. 16. Gen. 25. vers. 34. and when he had so degenerated out of kind, that he made a Covenant even by marriage with the inhabitants of Canaan, whom God had accursed;
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but so doteth on Esau his deere son, that being blind in his eies, but farre more blinde in his affection, he both loveth & esteemeth Esau, yea he preferreth him before Iacob, ye chosen of God.
but so dotes on Esau his deer son, that being blind in his eyes, but Far more blind in his affection, he both loves & esteems Esau, yea he preferreth him before Iacob, you chosen of God.
wherein his commendation of faith, is somewhat obscured by the dimnes of his affection, which he followeth so farre, that he fighteth against God, overthwarteth his decree,
wherein his commendation of faith, is somewhat obscured by the dimness of his affection, which he follows so Far, that he fights against God, overthwarteth his Decree,
The frailtie of man is set downe in the purpose of Isaac, and in the practise of Rebecca. The frailtie of Isaac is mentioned in the foure first verses:
The frailty of man is Set down in the purpose of Isaac, and in the practice of Rebecca. The frailty of Isaac is mentioned in the foure First Verses:
the infirmity of Rebecca in the discourse of the fact, till the 29. verse. The faith of Isaac, Rebecca, and Iacob, is manifest throughout the historie:
the infirmity of Rebecca in the discourse of the fact, till the 29. verse. The faith of Isaac, Rebecca, and Iacob, is manifest throughout the history:
Thus oftentimes by the interposition of the earth, and carnall thinges, the sonne of righteousnesse is eclipsed in the most deere Saintes and servauntes of GOD.
Thus oftentimes by the interposition of the earth, and carnal things, the son of righteousness is eclipsed in the most deer Saints and Servants of GOD.
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as to Rebecca & not to Isaac. Isaac perceiving the favour of God to bee the best inheritance that his son can have, is careful to blesse him before he die.
as to Rebecca & not to Isaac. Isaac perceiving the favour of God to be the best inheritance that his son can have, is careful to bless him before he die.
we scarce remēber the promises of God (which he made lōg since) but repeated yesterday vnto vs. Rebecca instructed her son above all thinges to seeke that excellent blessing:
we scarce Remember the promises of God (which he made long since) but repeated yesterday unto us Rebecca instructed her son above all things to seek that excellent blessing:
but among vs, if any man erre never so little, yee shall have them that wil tel it at Gath, and proclaime it in the streetes of Askalon: that the daughters of the Philistines may reioice,
but among us, if any man err never so little, ye shall have them that will tell it At Gaza, and proclaim it in the streets of Ashkelon: that the daughters of the philistines may rejoice,
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the losse of the gospell, the losse of GODS favour, the losse of christian vnity, the losse of many spirituall and eternall blessings will not so much grieve the Esaus of this worlde,
the loss of the gospel, the loss of GOD'S favour, the loss of christian unity, the loss of many spiritual and Eternal blessings will not so much grieve the Esaus of this world,
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Now that yee see the summe of the history, before I come to the frailty of Isaac, I cannot but commende vnto you a lively image of his faith, in this his last will and testament.
Now that ye see the sum of the history, before I come to the frailty of Isaac, I cannot but commend unto you a lively image of his faith, in this his last will and Testament.
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resting himselfe wholy, & solely reioicing in a holy & a heavenly hope of an eternal mansion, which God had provided for his chosen Abraham his father before he died, to testifie his faith to God,
resting himself wholly, & solely rejoicing in a holy & a heavenly hope of an Eternal mansion, which God had provided for his chosen Abraham his father before he died, to testify his faith to God,
and tooke an oath of the sons of Israel his brethren, to cary his bones out of Aegypt: building vpon the promise of God, which he repeateth at his death, that God will doubtles visite them,
and took an oath of the Sons of Israel his brothers, to carry his bones out of Egypt: building upon the promise of God, which he repeateth At his death, that God will doubtless visit them,
& bring them out of that land, into ye lād which he promised Abraham, Isaac & Iacob. Moses endeth his life, cignea cantione, or rather cautione, wt a sweet song and a heavenly sermō made to the children of Israel, & appointeth Iosua to succeed him in his place.
& bring them out of that land, into the land which he promised Abraham, Isaac & Iacob. Moses Endeth his life, cignea cantione, or rather caution, with a sweet song and a heavenly sermon made to the children of Israel, & appoints Iosua to succeed him in his place.
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& keepe his statuts, & his commandements, & his iudgemēts, & his testimonies, as it is writē in the law of Moses, that thou maist prosper in al yt thou doest,
& keep his statutes, & his Commandments, & his Judgments, & his testimonies, as it is written in the law of Moses, that thou Mayest prosper in all that thou dost,
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& hast set thy soule to sale vnto covetousnes, and art possessed with Satan, & saist thou thus of the death of the righteous? what shal the faithful themselves say, who know by experience, the most happy & cōfortable truth of thy saying, who as they live in ye faith,
& hast Set thy soul to sale unto covetousness, and art possessed with Satan, & Sayest thou thus of the death of the righteous? what shall the faithful themselves say, who know by experience, the most happy & comfortable truth of thy saying, who as they live in you faith,
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How should they testifie their faith, seeing they have none? or tende to quietnesse & vnity, seeing they never sought it? yea though their stolne waters may be sweete,
How should they testify their faith, seeing they have none? or tend to quietness & unity, seeing they never sought it? yea though their stolen waters may be sweet,
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Before thou make (resting on Gods promises) thy laste will and testament with Isaac, see thou first make (obeying Gods commandement) due restitutiō with Zacheus: if thou have defrauded any man by forged cavillatiō, by byting vsury,
Before thou make (resting on God's promises) thy laste will and Testament with Isaac, see thou First make (obeying God's Commandment) due restitution with Zacchaeus: if thou have defrauded any man by forged cavillation, by biting Usury,
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and conclude thy life with such vnrighteous dealing, as to enrich thy children with the goods of other men? Doest thou so take thy farewell of the worlde,
and conclude thy life with such unrighteous dealing, as to enrich thy children with the goods of other men? Dost thou so take thy farewell of the world,
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as if thou fearedst not the iudgement of God, no not when thy soule is presently summoned to his tribunall seat? Doest thou thinke that thou shalt not give an account of thy stewardship? O vniust servante, art thou so bewitched by Satan, that thou saiest in thy hart, tush God doth not see it, the Lord doth not regarde it? Wil not the Lord take the matter into his hands, seeing the poore committeth himselfe vnto the Lord,
as if thou fearedst not the judgement of God, no not when thy soul is presently summoned to his tribunal seat? Dost thou think that thou shalt not give an account of thy stewardship? O unjust servant, art thou so bewitched by Satan, that thou Sayest in thy heart, tush God does not see it, the Lord does not regard it? Wil not the Lord take the matter into his hands, seeing the poor Committeth himself unto the Lord,
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as to the helpe of the fatherlesse? Wil not the Lord hear the desire of the poore, seing he hath prepared their harts? wil he not bēd his ear vnto thē? Thinkest thou that the vnrighteous Māmonistes shal inherite the kingdōe of heavē? The hope of the vngodly is like the dust that is blown away wt the winde,
as to the help of the fatherless? Wil not the Lord hear the desire of the poor, sing he hath prepared their hearts? will he not bend his ear unto them? Thinkest thou that the unrighteous Mammonists shall inherit the kingdone of heaven? The hope of the ungodly is like the dust that is blown away with the wind,
and procure the pleasaunt harmonie of concorde to continue amonge his children? The matter of a testament is the disposing of thinges which are possessed, either to the benefitte of the Church; (but these testamentes are deade, with the testators in olde time,
and procure the pleasant harmony of concord to continue among his children? The matter of a Testament is the disposing of things which Are possessed, either to the benefit of the Church; (but these Testaments Are dead, with the testators in old time,
Now that I may come to the frailty of Isaac, having first concluded by the testaments of men, which are ordained to end strife among the sonnes of men, that the testament of God is appointed to end all contention in the family of God (albeit our adversaries the enemies of light and dependers of darkenes, bewraying the diffidence of the cause,
Now that I may come to the frailty of Isaac, having First concluded by the Testaments of men, which Are ordained to end strife among the Sons of men, that the Testament of God is appointed to end all contention in the family of God (albeit our Adversaries the enemies of Light and dependers of darkness, bewraying the diffidence of the cause,
& the hard opinion they conceiue of the scriptures, doe affirme and avouch the contrary) Wee say with Optatus an auncient learned and godly father, that we know that Christ hath dealt with vs,
& the hard opinion they conceive of the Scriptures, do affirm and avouch the contrary) we say with Optatus an ancient learned and godly father, that we know that christ hath dealt with us,
Men do strive about the goods of the dead till the testament be brought ▪ they yeeld to have it opened & read: the iudge doth harken: the counsellers are silent: the crier biddeth peace:
Men do strive about the goods of the dead till the Testament be brought ▪ they yield to have it opened & read: the judge does harken: the Counsellers Are silent: the crier bids peace:
the people are attentive, that the wordes of the dead may be read and heard. He lieth voide of sence and feeling in his grave, and his wordes prevaile;
the people Are attentive, that the words of the dead may be read and herd. He lies void of sense and feeling in his grave, and his words prevail;
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let vs read, why doe we strive? Yea wee say with that chosen vessell Saint Paul, that the testament of God is not only profitable, but sufficient and perfect:
let us read, why do we strive? Yea we say with that chosen vessel Saint Paul, that the Testament of God is not only profitable, but sufficient and perfect:
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insomuch as if Paul himselfe beeing an excellent Apostle, yea if an Angell from heaven should preach any point of faith or rule of life, I say not, against,
insomuch as if Paul himself being an excellent Apostle, yea if an Angel from heaven should preach any point of faith or Rule of life, I say not, against,
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for so a coosening fellowe might claime 1000. po, of a dead mans goods who had bequethed him a legacy of 20. sh. & the iudges might adiudge at him with safe consciences,
for so a cozening fellow might claim 1000. po, of a dead men goods who had bequeathed him a legacy of 20. sh. & the judges might adjudge At him with safe Consciences,
nay they might doe this vniustice to man wt far better reason, then the Papists doe that dishonour to God, by howe much the testament of God is far more absolute then mans,
nay they might do this unjustice to man with Far better reason, then the Papists do that dishonour to God, by how much the Testament of God is Far more absolute then men,
The holy scripture teacheth the truth, improveth errour, correcteth iniquitie, instructeth to righteousnesse, and so containeth the whole duety of man:
The holy scripture Teaches the truth, improveth error, Correcteth iniquity, Instructeth to righteousness, and so Containeth the Whole duty of man:
who cōceive their hypocrisie to be piety, their superstitiō to be religion, their falshood to be faithfulnes, their traditiōs to be Gods cōmandemēts, their indulgences to be Christs pardōs, their holy father to be Christs Vicar vpō ye earth.
who conceive their hypocrisy to be piety, their Superstition to be Religion, their falsehood to be faithfulness, their traditions to be God's Commandments, their Indulgences to be Christ Pardons, their holy father to be Christ Vicar upon you earth.
The spirit of God sheweth, that whē he was old, & his eies began to be dimme, he could not see, he was fully resolved and determined to blesse Esau his sonne, whom he should have had in detestation,
The Spirit of God shows, that when he was old, & his eyes began to be dim, he could not see, he was Fully resolved and determined to bless Esau his son, whom he should have had in detestation,
For what might have become of the Church of God, if the stocke of Abraham had ioined with the Canaanites? Isaac therefore ought more to have beene touched, seeing his sonne to bee so prophane:
For what might have become of the Church of God, if the stock of Abraham had joined with the Canaanites? Isaac Therefore ought more to have been touched, seeing his son to be so profane:
he not only offendeth in not vsing fatherly severity and correction, but he so doteth on Esau, that by his will this prophane monster should enioy the blessing of God.
he not only offends in not using fatherly severity and correction, but he so dotes on Esau, that by his will this profane monster should enjoy the blessing of God.
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is not God sufficient (say the Anabaptists) to instruct vs? Is the holy ghost in the handes of men to bestow? What neede all this preaching? To what ende serveth so much reading? Canne not God inspiring vs, touch our harts without having our eares so battered with the tongues of preachers? but doe not these fantasticall spirites know, that God will vse the service of men,
is not God sufficient (say the Anabaptists) to instruct us? Is the holy ghost in the hands of men to bestow? What need all this preaching? To what end serves so much reading? Can not God inspiring us, touch our hearts without having our ears so battered with the tongues of Preachers? but do not these fantastical spirits know, that God will use the service of men,
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and yet not be tyed to them? Doe they not know, that God hath ordained that faith shall come by hearing? Knowe they not, that Christ hath given some to be Apostles, some Prophetes, some Evangelists, some Pastores and teachers,
and yet not be tied to them? Do they not know, that God hath ordained that faith shall come by hearing? Knowe they not, that christ hath given Some to be Apostles, Some prophets, Some Evangelists, Some Pastors and Teachers,
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for the gathering togither of the Saintes, for the worke of the ministery, and for the edification of the body of Christ? how long to endure? till we al meete togither in the vnity of faith,
for the gathering together of the Saints, for the work of the Ministry, and for the edification of the body of christ? how long to endure? till we all meet together in the unity of faith,
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And vnto the measure of yt age of the fulnesse of Christ. As touching Isaac, who was Gods minister to blesse, we see how hee is intangled with an inordinate affection.
And unto the measure of that age of the fullness of christ. As touching Isaac, who was God's minister to bless, we see how he is entangled with an inordinate affection.
so our vnbrideled desires and vnruly affections doe drive and ravish vs in such wise, that like mightie Nimrods in the quarrell of the flesh, wee dare wage battell against the plaine woorde and spirit of God.
so our unbridled Desires and unruly affections do drive and ravish us in such wise, that like mighty Nimrods in the quarrel of the Flesh, we Dare wage battle against the plain word and Spirit of God.
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These affections of ours as the waves and windes, the stormes and quickesandes of our soules, do so tosse and tormoile vs vp and downe, that even the best Pilottes are faine to strike saile,
These affections of ours as the waves and winds, the storms and quickesandes of our Souls, do so toss and tormoile us up and down, that even the best Pilottes Are feign to strike sail,
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so offensive to the children of God, we bidde them cease, but we never bridle them, we never restraine them, we never hate and abhorre them, we let them have their force, stil we are soone pleased with them,
so offensive to the children of God, we bid them cease, but we never bridle them, we never restrain them, we never hate and abhor them, we let them have their force, still we Are soon pleased with them,
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and these weeds may be so watered, that they may bring vs to a worse ende then Eli. A man beeing ledde with his affection doth seeme to deale with reason,
and these weeds may be so watered, that they may bring us to a Worse end then Eli. A man being led with his affection does seem to deal with reason,
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Our gratious God hath appointed the soule of man three principal partes in mans body: expressing the three Ideas & formes of cōmonwealthes in one man:
Our gracious God hath appointed the soul of man three principal parts in men body: expressing the three Ideas & forms of commonwealths in one man:
he hath appointed the king himselfe, to wit, mans reason, to be in the head as in a princely pallace or castle, where the senses as domestical servantes, should continually attend on reason the king,
he hath appointed the King himself, to wit, men reason, to be in the head as in a princely palace or castle, where the Senses as domestical Servants, should continually attend on reason the King,
The governmēt of reason is a Monarchia: the rule of the ordered affections representeth Aristocratia: the administration of the lowest parte is Democratia. As reason without affections which are his handes (as it were) is weake and feeble:
The government of reason is a Monarchia: the Rule of the ordered affections Representeth Aristocracy: the administration of the lowest part is Democracy. As reason without affections which Are his hands (as it were) is weak and feeble:
from whence are warres and contentions among you (saith Iames ) are they not hence, even of your lustes that fight in your members? If reason and not lust might beare rule, the contentions in law would soone be ended.
from whence Are wars and contentions among you (Says James) Are they not hence, even of your lusts that fight in your members? If reason and not lust might bear Rule, the contentions in law would soon be ended.
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if the feete shall direct the heade, what maie bee looked for but confusion of head and feete? Our affections (if we take not heede of them) will cause vs to forget charity as Caine did, who beeing angry with Abell, gave place to his passion of anger,
if the feet shall Direct the head, what may be looked for but confusion of head and feet? Our affections (if we take not heed of them) will cause us to forget charity as Cain did, who being angry with Abel, gave place to his passion of anger,
and followed his affection of hatred so farre, that he contemned Gods admonition. They will cause Eli to suffer his children and servauntes to sinne vnpunished;
and followed his affection of hatred so Far, that he contemned God's admonition. They will cause Eli to suffer his children and Servants to sin unpunished;
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If I shoulde speake of your duties in smal assemblies, and in your absence (as some deale with the grave fathers of our Church) I might seeme to tell them your duties, but not their owne.
If I should speak of your duties in small assemblies, and in your absence (as Some deal with the grave Father's of our Church) I might seem to tell them your duties, but not their own.
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but an vngodly, is a Lyon and a Beare, yea a roaring Lyon, and a hungry Beare. When David kept his fathers sheepe, there came a Lyon, and a Beare, & tooke a sheepe out of the flocke:
but an ungodly, is a lion and a Bear, yea a roaring lion, and a hungry Bear. When David kept his Father's sheep, there Come a lion, and a Bear, & took a sheep out of the flock:
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and tooke away his sheepe out of the mouth of the Lyon. The poore people are the sheepe of Christ, they are committed to your custody, to defende them by law and iustice, from the iawes of all Lyons and Beares, I meane from all oppressors and mighty Nimrods. You shoulde adventure your lives for them, if yee bee good shepheardes:
and took away his sheep out of the Mouth of the lion. The poor people Are the sheep of christ, they Are committed to your custody, to defend them by law and Justice, from the Jaws of all Lyons and Bears, I mean from all Oppressors's and mighty Nimrods. You should adventure your lives for them, if ye be good shepherds:
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it is not the custome of the Romanes &c. Actes 25. If all your iudgementes doe proceede of the light of reason and not of any passion or affection of minde:
it is not the custom of the Romans etc. Acts 25. If all your Judgments do proceed of the Light of reason and not of any passion or affection of mind:
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because yee have cast off the law of the Lorde of hostes, and contemned the word of the holy one of Israell. The king of Persia being offended at Agesilaus, gave the Athenians thirty thousand pieces of the great coine of golde, wherein was ingraven an archer of golde;
Because ye have cast off the law of the Lord of hosts, and contemned the word of the holy one of Israel. The King of Persiam being offended At Agesilaus, gave the Athenians thirty thousand Pieces of the great coin of gold, wherein was engraven an archer of gold;
When the Lord woulde threaten the Israelites a most grievous plague, hee saith in the 11. of Zachary, that hee will raise vp a shephearde in the lād that shal not looke for the thing that is lost,
When the Lord would threaten the Israelites a most grievous plague, he Says in the 11. of Zachary, that he will raise up a shepherd in the land that shall not look for the thing that is lost,
(if yong Samuel may advertise olde Eli ) wishing them to bee as farre from the sinnes of Eli, as they wish his punishment to bee farre remooved from them.
(if young Samuel may advertise old Eli) wishing them to be as Far from the Sins of Eli, as they wish his punishment to be Far removed from them.
for the service they haue done to Satan. You knowe that Prosopolepsia, is forbiddē, Deuteronomy. 1. Looke not on the face of the person, but beholde well the cause.
for the service they have done to Satan. You know that Prosopolepsia, is forbidden, Deuteronomy. 1. Look not on the face of the person, but behold well the cause.
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When Iosia iudged the cause of the poore & afflicted, did not he prosper? and was not this because he knewe me, saith the Lord? Iob delivered the poore & helpeles,
When Josiah judged the cause of the poor & afflicted, did not he prosper? and was not this Because he knew me, Says the Lord? Job Delivered the poor & helpeles,
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and did not the Lord hedge him and his house rounde about? Our gratious dreade soveraigne, (whom God make a most aged mother in Israel ) dealeth most graciously with poore subiectes, listning most carefully,
and did not the Lord hedge him and his house round about? Our gracious dread sovereign, (whom God make a most aged mother in Israel) deals most graciously with poor Subjects, listening most carefully,
Now are you to labour that it maie bee saide of you, as our Saviour saide of Nathaniell; beholde, a true Israelite without guile beholde a true Lawier void of corruption.
Now Are you to labour that it may be said of you, as our Saviour said of Nathaniel; behold, a true Israelite without guile behold a true Lawyer void of corruption.
but they bestow (for the most part) Iacobs living on profane Esau. Alas that ever the clergy of England should draw & drinke in even into her very bowels, the deadly poison of covetousnes & cōtētion;
but they bestow (for the most part) Iacobs living on profane Esau Alas that ever the Clergy of England should draw & drink in even into her very bowels, the deadly poison of covetousness & contention;
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and the love to mens soules waxeth colde, while they warme themselves at the fire of riches, which is kindled and blowne with the bellowes of covetousnesse,
and the love to men's Souls Waxes cold, while they warm themselves At the fire of riches, which is kindled and blown with the bellows of covetousness,
but growing olde and obstinate, in the drousie disease and abominable dropsie of covetousnesse, they drawe sinne vnto them with cordes of vanitie and iniquity, as it were with cart-ropes.
but growing old and obstinate, in the drowsy disease and abominable dropsy of covetousness, they draw sin unto them with cords of vanity and iniquity, as it were with Cart-ropes.
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Wel, I say no more but this, O thou vnrighteous patron, thou abhorrest idols, & committest thou sacriledge? The name of God is blasphemed among the papistes through you.
Well, I say no more but this, Oh thou unrighteous patron, thou Abhorrest Idols, & Committest thou sacrilege? The name of God is blasphemed among the Papists through you.
they shoulde deale with poore Iacob, as well as with rich Esau. The Lord hath made fathers & masters, ministers of many blessings to their children and servantes:
they should deal with poor Iacob, as well as with rich Esau The Lord hath made Father's & Masters, Ministers of many blessings to their children and Servants:
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Finally every one of vs faithfull stewards, and good disposers of the manifold graces of God, shoulde employ them to the honour of God, and benefit of our brethren.
Finally every one of us faithful Stewards, and good disposers of the manifold graces of God, should employ them to the honour of God, and benefit of our brothers.
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Thus having seene the frailty of Isaac in that he was led by a blind affection, let vs see in few words, into the pollicy of Rebecca: who by indirect means got Iacob the blessing.
Thus having seen the frailty of Isaac in that he was led by a blind affection, let us see in few words, into the policy of Rebecca: who by indirect means god Iacob the blessing.
and the right of the inheritance vnto him, so was there in Rebeccaes minde, when by her subtile practise shee procured the blessing to Iacob. Albeit shee coulde not rule her husbande by wholsome counsell;
and the right of the inheritance unto him, so was there in Rebecca's mind, when by her subtle practice she procured the blessing to Iacob. Albeit she could not Rule her husband by wholesome counsel;
yet this was not the best waie to circūvent him with such a deceit why doth shee not patiently expect and wait, till God performe his promis vnto Iacob? she knewe his decree was immutable, his promise infallible,
yet this was not the best Way to circumvent him with such a deceit why does she not patiently expect and wait, till God perform his promise unto Iacob? she knew his Decree was immutable, his promise infallible,
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howbeit this beam (though the more the sonne of righteousnes ascendeth & commeth daily neare vnto vs, the greater light & warmth it yeeldeth) yet it doth not overshine vs all with ful light of truth and heate of holinesse,
howbeit this beam (though the more the son of righteousness Ascendeth & comes daily near unto us, the greater Light & warmth it yields) yet it does not overshine us all with full Light of truth and heat of holiness,
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To bee short a generall faith hath the preeminence in the Godly, as in Isaac, and Rebecca, and Iacob: so that they either swarve out of the way, or stumble in the way:
To be short a general faith hath the preeminence in the Godly, as in Isaac, and Rebecca, and Iacob: so that they either swerve out of the Way, or Stumble in the Way:
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by this meanes hee procureth to his goodnes the whole praise of the blessing. In the dimnes of Isaac his sight, there are two examples of Gods providence;
by this means he procureth to his Goodness the Whole praise of the blessing. In the dimness of Isaac his sighed, there Are two Examples of God's providence;
they are glad of their owne dainty fare, but they are not sorry for the penury of Michea, who is fedde with the bred of teares, & with the waters of affliction:
they Are glad of their own dainty fare, but they Are not sorry for the penury of Micah, who is fed with the bred of tears, & with the waters of affliction:
they are glad of their own glory, these weigh not the contempt and slaunder of Ioseph: but as some doe sacrifice the fattest to God belly, without either feare of Iehova, or care of Ioseph, so some having got much by vnlawfull means, have no power to spend it vpon themselves as Salomon witnesseth, that the deceitfull man rosteth, not yt he took in hūting.
they Are glad of their own glory, these weigh not the contempt and slander of Ioseph: but as Some do sacrifice the Fattest to God belly, without either Fear of Jehovah, or care of Ioseph, so Some having god much by unlawful means, have no power to spend it upon themselves as Solomon Witnesseth, that the deceitful man roasteth, not that he took in hunting.
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See the providence of GOD for Iacob, that Isaac doeth not immediatly blesse Esau: but sendeth him for venison, promising him the blessing at his returne:
See the providence of GOD for Iacob, that Isaac doth not immediately bless Esau: but sends him for venison, promising him the blessing At his return:
Iacob is outwardly turned into Esau: smoth Iacob into rough Esau: but in out daies the rough Esaus of ye world, the mighty hunters, the prophane Machiavelists, are turnd outwardly into Iacob: but al is for some outward blessing:
Iacob is outwardly turned into Esau: smooth Iacob into rough Esau: but in out days the rough Esaus of you world, the mighty Hunters, the profane Machiavelists, Are turned outwardly into Iacob: but all is for Some outward blessing:
so Christ vnder the shape of a sinful man, deserved the blessing, beeing made sinne for vs. The second mistery is this, that albeit the minister of Gods word & Sacraments, be the instrumēt of God whilst he ministreth these thinges:
so christ under the shape of a sinful man, deserved the blessing, being made sin for us The second mystery is this, that albeit the minister of God's word & Sacraments, be the Instrument of God while he Ministereth these things:
To kill a mans sonne without Gods expresse commandement, to rob a mans neighbour, to put an offender to death, beeing no Magistrate, are grievous sins:
To kill a men son without God's express Commandment, to rob a men neighbour, to put an offender to death, being no Magistrate, Are grievous Sins:
Because of these reasons, I say if Iacob and Rebecca did this without Gods appointment, it was bonum, but not benè, the matter was good, the manner nought:
Because of these Reasons, I say if Iacob and Rebecca did this without God's appointment, it was bonum, but not benè, the matter was good, the manner nought:
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Have not the blessings of Englande, diverse and sundrye wayes by the bloudie Guizes, and Italian Gog, and Spanish Magog, beene mischievouslie assailed from time to time? But praysed,
Have not the blessings of England, diverse and sundry ways by the bloody Guises, and Italian Gog, and Spanish Magog, been mischievously assailed from time to time? But praised,
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hee hath prepared him deadly weapons, hee hath whette his swoorde, hee hath bent his bowe, hee hath ordained his arrowes against the face of these persecutours:
he hath prepared him deadly weapons, he hath whet his sword, he hath bent his bow, he hath ordained his arrows against the face of these persecutors:
And in asmuch as the counsels of GOD cannot bee hindered by any pollicie or power of man, I wish with all my hearte, that our learned and grave Fathers woulde somewhat refraine themselves from them that sue for reformation, and let them alone;
And in as as the Counsels of GOD cannot be hindered by any policy or power of man, I wish with all my heart, that our learned and grave Father's would somewhat refrain themselves from them that sue for Reformation, and let them alone;
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And withall the veines of my soule I wish, that they that seeke reformation, would take heede, that they make not the cause the worse, by their vndiscreete zeale, vnbrotherlie reproches, vnchristian slaunders, vnsaverie and vnlearned libels,
And withal the Veins of my soul I wish, that they that seek Reformation, would take heed, that they make not the cause the Worse, by their undiscreet zeal, unbrotherly Reproaches, unchristian slanders, vnsaverie and unlearned libels,
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For my owne parte, GOD is my witnesse, whome I serve in my spirite, in the gospell of his sonne, that without ceasing I praye for the peace of the Church, and for a learned ministerie.
For my own part, GOD is my witness, whom I serve in my Spirit, in the gospel of his son, that without ceasing I pray for the peace of the Church, and for a learned Ministry.
or contention, is a gappe not onelye for the bloud-thirstie Papist to enter, who hath no other desire then our destruction do other scope then our spoile:
or contention, is a gap not only for the bloodthirsty Papist to enter, who hath no other desire then our destruction do other scope then our spoil:
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You that are servants, take heede that ye come not in the number. The causes of theft, at first the perversnes of mās heart, secondly incredulity, thirdly vnfaithfulnes,
You that Are Servants, take heed that you come not in the number. The Causes of theft, At First the perverseness of men heart, secondly incredulity, Thirdly unfaithfulness,
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fourthly covetousnes, fiftly ease and idlenes, sixtly surfetting, seventhly occasion: I scarce make poverty one cause, for such theeves are almost as worthy of pitty, as of punishment.
fourthly covetousness, Fifty ease and idleness, sixthly surfeiting, seventhly occasion: I scarce make poverty one cause, for such thieves Are almost as worthy of pity, as of punishment.
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Iacob was timorous in stealing his owne, these are impudent in taking other mens: Iacob was even forced to these meanes, they runne to al wicked meanes:
Iacob was timorous in stealing his own, these Are impudent in taking other men's: Iacob was even forced to these means, they run to all wicked means:
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Iacob would soone have beene disswaded, but even Gods word cānot disswade these men from spoiling and robbing the Church, the fatherles, and stranger.
Iacob would soon have been dissuaded, but even God's word cannot dissuade these men from spoiling and robbing the Church, the fatherless, and stranger.
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and with that measure of his grace, that we may be fully perswaded, that this worldes repose is full of anguish, the security of the worlde without foundation, the feare of the worlde without comforte, the travels of the worlde without fruit, the sorrow of the worlde without profitte, the desires of the worlde without successe, the hope of the worlde without rewarde,
and with that measure of his grace, that we may be Fully persuaded, that this world's repose is full of anguish, the security of the world without Foundation, the Fear of the world without Comfort, the travels of the world without fruit, the sorrow of the world without profit, the Desires of the world without success, the hope of the world without reward,
Againe, that our heartes may bee inwardlie informed and thoroughlie certified, that the lawe of the Lorde is an vndefiled lawe, converting the soule &c. The God of peace, &c. FINIS.
Again, that our hearts may be inwardly informed and thoroughly certified, that the law of the Lord is an undefiled law, converting the soul etc. The God of peace, etc. FINIS.
