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❧ The first Sermon of Mr Iohn Caluin concerning Iacob and Esau. Geues. Chap. 25. vers. 12. NOW these are the generations of Ismael Abrahams sonne, whome Hagar, the Egyptian Sarahs handmaide bare vnto Abraham, &c. To the end of the 22. verse.
❧ The First Sermon of Mr John Calvin Concerning Iacob and Esau Gives. Chap. 25. vers. 12. NOW these Are the generations of Ishmael Abrahams son, whom Hagar, the Egyptian Sarahs handmaid bore unto Abraham, etc. To the end of the 22. verse.
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WE haue heere to consider the differēce that Moyses putteth betwixte the Children of Abraham.
WE have Here to Consider the difference that Moses putteth betwixt the Children of Abraham.
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We haue seene already that the whole stocke which hee had by Keturah, dwelled in a countrie farre off.
We have seen already that the Whole stock which he had by Keturah, dwelled in a country Far off.
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Concerning Ismael he is seperated farre inough from the land of Caanan notwithstanding he be yet as one reiected.
Concerning Ishmael he is separated Far enough from the land of Canaan notwithstanding he be yet as one rejected.
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For it was necessary that the inheritance which was ordained to Isaack, should remaine to him.
For it was necessary that the inheritance which was ordained to Isaac, should remain to him.
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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.
Now in the First place it is said, that Ishmael had twelue Sons, the which in such sort multiplied, that of them Come twelue Peoples.
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In this we see that God not without cause said to his seruant Abraham, that for his sake Ismael also should haue a certaine blessing:
In this we see that God not without cause said to his servant Abraham, that for his sake Ishmael also should have a certain blessing:
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but that it should be transitorie and fleeting, and the principall should remaine to Iacob. But whatsoeuer it bee:
but that it should be transitory and fleeting, and the principal should remain to Iacob. But whatsoever it be:
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yet so it is, that God did shewe himselfe faithfull and true in his promise, the which belongeth to this temporall life.
yet so it is, that God did show himself faithful and true in his promise, the which belongeth to this temporal life.
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If God would that his trueth and constancie should be knovven in these thinges of the vvorld, vvhich slip avvay,
If God would that his truth and constancy should be known in these things of the world, which slip away,
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and haue nothing else but a figure which vanisheth, as S. Paul saith:
and have nothing Else but a figure which Vanishes, as S. Paul Says:
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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.
what shall it be, when the promises Are of Far greater importance, as when he calls us to the inheritance of the Kingdom of heaven? Think we them that we can be frustrate of that, staying our selves upon him? See then how we must make our profit of this place.
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If God wil bee knowen firme and faithful in his word towards those which are as straungers,
If God will be known firm and faithful in his word towards those which Are as Strangers,
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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,
and which he hath shut out & rejected from his Church: what will he then do towards us which Are his children, whom he hath adopted,
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& to whome it hath pleased him to shew himself nie? For if God in small things,
& to whom it hath pleased him to show himself High? For if God in small things,
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as in the stock, & in al other things of like sort, wil haue his trueth knowen? what shal it be,
as in the stock, & in all other things of like sort, will have his truth known? what shall it be,
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when in the person of our Lord Iesus Christ, he setteth out vnto vs the inheritaunce of heauen,
when in the person of our Lord Iesus christ, he sets out unto us the inheritance of heaven,
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& declareth vnto vs that he wil be merciful vnto vs, & that he wil pardō our faults, that we may be reconciled to him,
& Declareth unto us that he will be merciful unto us, & that he will pardon our Faults, that we may be reconciled to him,
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& 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.
& that by this means we may be the brothers and Sodales of Angels, under one head, to wit, our Lord Iesus christ? Can God there fail in his promises? Shall they be void and without Effect and execution? It is impossible.
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This then is that wee haue to holde in this firste place.
This then is that we have to hold in this First place.
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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,
And further we have next to note, that God will manifest him self not only to us in these his benefits, which Are most great and excellent,
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but also in those that concerne this life:
but also in those that concern this life:
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and that there is nothing so small, in which he wil not haue some markes of his fatherly goodnesse imprinted.
and that there is nothing so small, in which he will not have Some marks of his fatherly Goodness imprinted.
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And for asmuch as he hath said that he will haue care to feede vs, let vs waite vppon him,
And for as as he hath said that he will have care to feed us, let us wait upon him,
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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 all that which belongeth to the maintenance of this life, and let us not think that it derogateth any whit from his majesty, in that he will have us to call upon him for drink and for food to feed upon.
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For he will that in all and through all wee shold haue our recourse to him:
For he will that in all and through all we should have our recourse to him:
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let vs not thē dout but that God (albeit our bodies be earth & ashes, rottennes & wormes meat,
let us not them doubt but that God (albeit our bodies be earth & Ashes, rottenness & worms meat,
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& as the cōmon speech is, but carrions, which are nothing woorth) wil yet notwithstanding prouide for all our corporall necessities.
& as the Common speech is, but carrions, which Are nothing worth) will yet notwithstanding provide for all our corporal necessities.
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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.
This is that we have to add as the secōd point. But now we must Here see the comparison, which Moses makes betwixt Ishmael and Isaac.
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Beholde Ismael which is cut off, & is no more reputed among the children of God,
Behold Ishmael which is Cut off, & is no more reputed among the children of God,
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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 yet notwithstanding we see that he prospereth, & that he hath a great train. For of twelue Sons which he hath begotten, behold twelue peoples that Come from him.
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And withall of Isaack, what? Isaack maried at xl. yeres old:
And withal of Isaac, what? Isaac married At xl. Years old:
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& 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:
& After that his wife was barren, & that not for one year, nor for two, but even for xx. Years Molle, he had no children. God had said unto him:
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I wil multiply thy seed, at the starres of heauen, & as the sand of the sea. I will multiply thy seed, At the Stars of heaven, & as the sand of the sea.
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This was pronoūced to his father Abrahā: but this was of speciall fauour toward him.
This was pronounced to his father Abrahā: but this was of special favour towards him.
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But he might haue beene before this time increced, as he hoped, notwithstāding he saw that his wife was barren,
But he might have been before this time increced, as he hoped, notwithstanding he saw that his wife was barren,
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& it seemed as though godminded to mock him, & declare vnto him that thing which he hoped for, was nothing worth.
& it seemed as though godminded to mock him, & declare unto him that thing which he hoped for, was nothing worth.
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When therefore he sawe that his brother Ismael, who had no roote in the church, who was a strāger from all hope of saluation:
When Therefore he saw that his brother Ishmael, who had no root in the Church, who was a stranger from all hope of salvation:
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vvhen he saw him (I say) to flourish in his seede, & it seemed that God had poured forth all his graces vpō him:
when he saw him (I say) to flourish in his seed, & it seemed that God had poured forth all his graces upon him:
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& in the meane time, that he was left in his owne house all alone, and had none to succeede him:
& in the mean time, that he was left in his own house all alone, and had none to succeed him:
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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.
it is certain that he might be in great perplexity, as if it had been much better for him to have been like his brother Ishmael.
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This was to make him giue ouer al, & after to be without hope, and to haue contemned God:
This was to make him give over all, & After to be without hope, and to have contemned God:
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he had falne euen to the vttermost extremitie, if he had not bene holdē in by a singular patience.
he had fallen even to the uttermost extremity, if he had not be held in by a singular patience.
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Now then, wee haue heere to beholde as in a glasse, the condition of Gods Church,
Now then, we have Here to behold as in a glass, the condition of God's Church,
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how it beginneth, & how God vpholdeth it, and multiplyeth it, that is to say,
how it begins, & how God upholdeth it, and multiplieth it, that is to say,
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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,
After so strange a fashion, that it seems At all assays, that that same appearance which God shall have given us, is nothing (as a man would say) but to deceive us For (in stead that the children of this world have a goodly show,
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& a man shall find thē to encrease to the eye) the church shall bee hidden vnder the Earth:
& a man shall find them to increase to the eye) the Church shall be hidden under the Earth:
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a man shall see the earth full replenished of vnbeleeuers, of contemners of God and prophane people:
a man shall see the earth full replenished of unbelievers, of contemners of God and profane people:
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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 where shall a man find the faithful? They shall be very thin sown and a man shall not be able to perceive them, they shall be despised, men shall tread them almost under their feet,
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and men shall thinke that God hath no care of his Church, and that further hee taketh pleasure that the wicked, should make their triumphes,
and men shall think that God hath not care of his Church, and that further he Takes pleasure that the wicked, should make their Triumphos,
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and should haue their braue & pompeous shewes.
and should have their brave & pompous shows.
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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,
Now then this is showed unto us in the Persons of Isaac & of Ishmael, to the end that the strangeness of it trouble us not beyond measure,
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and that we should fight constantly against all doubtings which might arise in our imagination,
and that we should fight constantly against all doubtings which might arise in our imagination,
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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,
as often as we do see a small number of people which worship God, & that we see almost an infinite number of those which stubbernly Set themselves against him,
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and which knowe not what it meaneth too beare his yoke. Nowe this doctrine is very necessary for vs at this day.
and which know not what it means too bear his yoke. Now this Doctrine is very necessary for us At this day.
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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,
For how does God work in our time? For when he meant to rear up again his Gospel, At what end began he? What people called he? And yet now,
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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,
if we cast our eye upon the Whole world, we shall find in the First place, that in Asia (which is the greatest part thereof) all is disordered and confused,
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and that there, ther is nothing but superstitions on the one side, and so vnruly barbarousnesse on the other,
and that there, there is nothing but superstitions on the one side, and so unruly barbarousness on the other,
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as pitie it is to beholde.
as pity it is to behold.
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Marke also the other parte of the world, to wit, Affrica, which is in the same order.
Mark also the other part of the world, to wit, Africa, which is in the same order.
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And as concerning Europa (which men call Christendom) let a man beholde that which is in Italie, in Fraunce,
And as Concerning Europa (which men call Christendom) let a man behold that which is in Italy, in France,
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and other places, and a man shall finde that the Deuill beareth there the sway,
and other places, and a man shall find that the devil bears there the sway,
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and that the vpholders of Antichrist, who are deadly enemyes of the Church, what profession soeuer they make, a man shall see them too hee as the Starres of Heauen,
and that the upholders of Antichrist, who Are deadly enemies of the Church, what profession soever they make, a man shall see them too he as the Stars of Heaven,
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and as the sande of the sea: so as a man might say that there is nothing but for their vse.
and as the sand of the sea: so as a man might say that there is nothing but for their use.
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And in deed they are very skilfull to make their vaunt thereof:
And in deed they Are very skilful to make their vaunt thereof:
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for they make a buckler of this to contemne God, and also to harden them selues in their rebellion.
for they make a buckler of this to contemn God, and also to harden them selves in their rebellion.
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They mock and deride vs for this, that vve are so fevve people, and that notvvithstanding vvee vvill bee holden for the Church.
They mock and deride us for this, that we Are so few people, and that notwithstanding we will be held for the Church.
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But for our part vve are despised & reiected:
But for our part we Are despised & rejected:
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and moreouer, wee are farre of from approching to this great people, which aduaunce them selues against vs:
and moreover, we Are Far of from approaching to this great people, which advance them selves against us:
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To bee shorte, a man would say, that wee are as three graines of Corne vnder a greate heape of Chaffe.
To be short, a man would say, that we Are as three grains of Corn under a great heap of Chaff.
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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.
And yet for all this it is so, that we have this testimony of God, that he Keepeth us and avoweth us to be his household Servants.
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For it is no Church, vnlesse it be ioyned to our Lord Iesus Christ, who is the head therof. When this faileth;
For it is no Church, unless it be joined to our Lord Iesus christ, who is the head thereof. When this Faileth;
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all the rest goeth to wrack and to ruine, as Saint Paule sayth:
all the rest Goes to wrack and to ruin, as Saint Paul say:
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Now wee are vnited to the sonne of God, through the faith of his Gospel, which is the certaine and vndeceiuable bond.Now we Are united to the son of God, through the faith of his Gospel, which is the certain and undeceivable bound.
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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 how shall we judge that we Are the Church, seeing that we Are nothing in comparison of the unfaithful, who Are puffed up by reason of their greatness,
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and of all their other qualities, which they know wel inough how to set out with ful mouth? But let not vs be astonished for al this, seeing that God hath giuen vs an allowaunce in the person of our father Isaack, that the Church was as a forsaken house,
and of all their other qualities, which they know well enough how to Set out with full Mouth? But let not us be astonished for all this, seeing that God hath given us an allowance in the person of our father Isaac, that the Church was as a forsaken house,
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and that he had no stock, and that hee had not a great number of people,
and that he had no stock, and that he had not a great number of people,
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and yet for all that he ceased not to holde it as an hidden treasure: let vs content our selues heerewith.
and yet for all that he ceased not to hold it as an hidden treasure: let us content our selves herewith.
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And now for that which followeth, the person of Ismael ought also to be wel marked:
And now for that which follows, the person of Ishmael ought also to be well marked:
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for hee came out from the house of Abraham, which at that time was the only Church in the whole worlde:
for he Come out from the house of Abraham, which At that time was the only Church in the Whole world:
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he bare also circumcision, as if he had bene an inheritour of the kingdome of God:
he bore also circumcision, as if he had be an inheritor of the Kingdom of God:
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yea he was the first borne, and had the swindge in the house, yea, in so much that he mocked his brother,
yea he was the First born, and had the swinge in the house, yea, in so much that he mocked his brother,
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as wee haue seene all ready. Now it is euē so likewise at this day concerning the Papists:
as we have seen all ready. Now it is even so likewise At this day Concerning the Papists:
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for they are not strāgers from the church, but they are as bastard children.
for they Are not Strangers from the Church, but they Are as bastard children.
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They will say also that they haue antiquitie on their side, and they wēt before vs:
They will say also that they have antiquity on their side, and they went before us:
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& 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,
& we see how they trust in their succession which they have from the Apostles (as they say:) that At all times there have been Bishops & Prelates in their Church,
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& that herevpon a man might certainly cōclud, that the title of the church belongeth to thē.
& that hereupon a man might Certainly conclude, that the title of the Church belongeth to them.
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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.
And yet for all this they Are but bastards as Ishmael was, forasmuch as they were not begotten by the gospel as we have herd, which is the seed of freedom: but have corrupted them selves.
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Behold, how we may account thē for Ismalites.
Behold, how we may account them for Ishmaelites.
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For albeit they be great peoples, & that we in the meane time remaine as poore vntimely fruits,
For albeit they be great peoples, & that we in the mean time remain as poor untimely fruits,
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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.
yet let us know that our Lord Iesus christ hath given us such an Exampl thereof, that At this day we might not be ashamed.
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This then to be short, is that wee haue heere to remember. And heerevnto wee ought also to apply that which we read in the prophets.
This then to be short, is that we have Here to Remember. And hereunto we ought also to apply that which we read in the Prophets.
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For it is not for once that this hapened, that the Church hath beene brought to a small number,
For it is not for once that this happened, that the Church hath been brought to a small number,
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yea & that it had nothing but horrible desolation in it:
yea & that it had nothing but horrible desolation in it:
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as in the time of the captiuitie of Babylon, what was it? For therevpon it is said: by Esay.
as in the time of the captivity of Babylon, what was it? For thereupon it is said: by Isaiah.
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Reioyce O barren that diddest not beare: breake foorth into ioy and reioyce, thou that diddest not trauell with Childe: Rejoice Oh barren that didst not bear: break forth into joy and rejoice, thou that didst not travel with Child:
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For the desolate hath moe Children then all the maryed wiues:
For the desolate hath more Children then all the married wives:
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Albeit thou hast beene as a widowe, God shall multiply thee, and thou shalt be a people,
Albeit thou hast been as a widow, God shall multiply thee, and thou shalt be a people,
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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. as it were by miracle, and above the judgement and opinion of men, and when thou shalt have stretched out thy Pavilions Here and there, all shall be filled and replenished.
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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:
When Therefore we hear that this is spoken to the Church, let us know that if God At this day to humble us or to Punish our offences, do diminish the number of them that call upon him:
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we must not therefore quaile, but rather followe alwayes our vocation without any astonishment at all.
we must not Therefore quail, but rather follow always our vocation without any astonishment At all.
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And further let vs note that we see (specially in the state of the church) that which is spoken off in the 113. Psalme:
And further let us note that we see (specially in the state of the Church) that which is spoken off in the 113. Psalm:
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That God filleth the houses of those that were barren before, with goodly Children and a great offspring. That God fills the houses of those that were barren before, with goodly Children and a great offspring.
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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:
Let us wait then till our Lord does his work, and then we shall have occasion to Glorify him, knowing that it is not in vain that he hath said: that Abrahams seed shall multiplied:
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but that this must come after such a sort as is incomprehensible vnto vs, & that the beginnings are small, & as it were nothing.
but that this must come After such a sort as is incomprehensible unto us, & that the beginnings Are small, & as it were nothing.
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When then we shall haue this patience, it is certaine that God will woorke in such sort,
When then we shall have this patience, it is certain that God will work in such sort,
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as we shall haue alwayes whereby to be confirmed in his promises, seeing that the effecte shall shewe it selfe,
as we shall have always whereby to be confirmed in his promises, seeing that the Effect shall show it self,
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yea and more then we could haue thought or wished for. Furthermore this we haue to mark heere in this place.
yea and more then we could have Thought or wished for. Furthermore this we have to mark Here in this place.
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But there is an other difficultie:
But there is an other difficulty:
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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.
too wit, that although Ishmael be so advanced, that he sees so many Successors as is wondered, (for he lived an hundred, thirtie and vii. Years, and had twelue Sons) & might see a people already descended of his stock.
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Although for a time he were so lifted vp, yet within a while after he was as one taken away:
Although for a time he were so lifted up, yet within a while After he was as one taken away:
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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:
For Moses in deed rehearseth those children he had, but when he speaks thereof in the holy history, they Are rejected and have no fellowship with that true stock of Abraham which was blessed:
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euen so let vs note that it is nothing to haue like authoritie, and to haue a greate showe,
even so let us note that it is nothing to have like Authority, and to have a great show,
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and goodly hue amonge men, & to be in reputation, namely so as men wonder at vs,
and goodly hue among men, & to be in reputation, namely so as men wonder At us,
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yet all this is worth nothing in comparison of the durable state of the Church.
yet all this is worth nothing in comparison of the durable state of the Church.
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God setteth vp his house in such sorte, that it seemeth as a plaie of little Children: notwithstanding the foundations are perpetuall.
God sets up his house in such sort, that it seems as a play of little Children: notwithstanding the foundations Are perpetual.
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And further he continueth his grace, in such sorte;
And further he Continueth his grace, in such sort;
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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:
that a man may very well see, that it is he which is the founder of his Church, which builds, finisheth, and upholdeth it. This plainly appears:
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yet the vnbeleeuers haue their discourses and determinations: in such sorte, that they are as the grasse which groweth vpon the house toppes,
yet the unbelievers have their discourses and determinations: in such sort, that they Are as the grass which grows upon the house tops,
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like as it is said in the 129. Psalme:
like as it is said in the 129. Psalm:
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The corne shalbe troden vnder feete, and men cast it into the earth, & it remaineth there in a lowe place,
The corn shall trodden under feet, and men cast it into the earth, & it remains there in a low place,
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and in the meane vvhile, behold the grasse which shall growe very high vpon the house toppes:
and in the mean while, behold the grass which shall grow very high upon the house tops:
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but in asmuch as it is neerer to the Sunne it taketh no roote:
but in as as it is nearer to the Sun it Takes no root:
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so that it must needes wither, in such sorte that there commeth no fruite of it, as the Prophet there sheweth.
so that it must needs wither, in such sort that there comes no fruit of it, as the Prophet there shows.
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Euen so then, when we see that the Lorde keepeth vs in this poore and lowe condition,
Eve so then, when we see that the Lord Keepeth us in this poor and low condition,
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and that not onely we are despised, but as it were vtterly reiected of all:
and that not only we Are despised, but as it were utterly rejected of all:
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let vs knowe, that it ought to suffice vs, that wee haue a roote in our God, to liue by his grace for euer:
let us know, that it ought to suffice us, that we have a root in our God, to live by his grace for ever:
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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.
that we Are maintained by him, and that we Are as a tree planted by the Rivers side, which always shall be moistened with water to draw out nourishment there from.
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Let vs content our selues heerewith.
Let us content our selves herewith.
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And so this comparison is not made without cause, when Moyses expresly saith that Ismael begate twelue sonnes, which were gathered into twelue peoples,
And so this comparison is not made without cause, when Moses expressly Says that Ishmael begat twelue Sons, which were gathered into twelue peoples,
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& after that, hee stayes there, and so leaues them. Further he sayth: Beholde the generations of Isaack.
& After that, he stays there, and so leaves them. Further he say: Behold the generations of Isaac.
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And why? it is for that his wife was barren, vntil that he was come to the age of Lx. yeres.
And why? it is for that his wife was barren, until that he was come to the age of Lx. Years.
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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,
Behold a wondered thing, yea but we shall find, that After God had ratified his promise, to wit, that he should be multiplied in such sort,
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as hee had shewed vnto him, that he had not spoken in vaine.
as he had showed unto him, that he had not spoken in vain.
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For what was it to see such a multitude of people in Egypt, as if grasse had growen in the midest of an hot burning Ouen? For this was as a fornace, (as the scripture speaketh) which was the tyranny & bondage of Egypt.
For what was it to see such a multitude of people in Egypt, as if grass had grown in the midst of an hight burning Oven? For this was as a furnace, (as the scripture speaks) which was the tyranny & bondage of Egypt.
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Behold the people as chaffe, and see the fire which is kindled in euery place all about,
Behold the people as chaff, and see the fire which is kindled in every place all about,
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and yet for all this the people is not consumed, like as is shewed in the figure of the Bushe, which was as it were burning on a light fire,
and yet for all this the people is not consumed, like as is showed in the figure of the Bush, which was as it were burning on a Light fire,
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and yet the bush remained whole and was not consumed.
and yet the bush remained Whole and was not consumed.
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We see likewise how the people multiplied, beeing vnder such oppression and anguish, that thē was not only question of an hundred thousand,
We see likewise how the people multiplied, being under such oppression and anguish, that them was not only question of an hundred thousand,
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or of three or foure hundred thousande, but beholde six hundred thousād issuing out vnder such a captiuitie.
or of three or foure hundred thousande, but behold six hundred thousād issuing out under such a captivity.
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And how was this possible? Beholde a miracle to rauish vs in astonishment.
And how was this possible? Behold a miracle to ravish us in astonishment.
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Now then let vs know, that as God after this maner tryed the faith and patience of Isaack,
Now then let us know, that as God After this manner tried the faith and patience of Isaac,
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so in the ende he founde a meane to accomplish his promise, yea beyond the reach of man.
so in the end he found a mean to accomplish his promise, yea beyond the reach of man.
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For this came to passe after a strāge fashion, & which a man would not haue thought.
For this Come to pass After a strange fashion, & which a man would not have Thought.
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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:
Let us also At this day apply this to our selves, and let us practice that which is spoken in the 37. Psalm If we see the wicked & the contemners of God to be advanced as the Cedars of Lebanon, let us wait:
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for there needs no more, but euen to turn our eyes, and loe, they are razed & cut off,
for there needs no more, but even to turn our eyes, and lo, they Are razed & Cut off,
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and one shall not see so much as the place where they were. And why so? Because they were not planted in God.
and one shall not see so much as the place where they were. And why so? Because they were not planted in God.
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Wee heare that which our Lord Iesus Christ saith, Matth. 15. Euery plant which my heauenly father hath not planted shall be rooted vp.
we hear that which our Lord Iesus christ Says, Matthew 15. Every plant which my heavenly father hath not planted shall be rooted up.
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So let vs not enuie the Children of this world, vvhen wee shall see them in high estate,
So let us not envy the Children of this world, when we shall see them in high estate,
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when wee shall see them aduaunced to nobilitie and to dignitie, and in all other things:
when we shall see them advanced to Nobilt and to dignity, and in all other things:
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let vs waite patiently and learne our condition peaceablie:
let us wait patiently and Learn our condition peaceably:
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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 if the world do mock us, make no account of us, and disdain us, let it suffice us notwithstanding to be esteemed before God and his Angels.
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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, and shall growe like a Cedar in Lebanon: yea, after another fashion:
And in the mean time let us wait, till God accomplish that he hath spoken in Another place, The righteous shall flourish like a Palm tree, and shall grow like a Cedar in Lebanon: yea, After Another fashion:
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for he saith, he shalbe multiplyed in the courts of the house of the Lord.
for he Says, he shall multiplied in the Courts of the house of the Lord.
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When it is said, that they shall be planted in the house of God, that is to say, they shalbe blessed of him:
When it is said, that they shall be planted in the house of God, that is to say, they shall blessed of him:
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For, beholde also wherein our continuall felicitie consisteth, so as from age to age, we may alwayes stande fast,
For, behold also wherein our continual felicity Consisteth, so as from age to age, we may always stand fast,
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as it is saide in the 112. Psal. That inasmuch as God abideth for euer one,
as it is said in the 112. Psalm That inasmuch as God Abideth for ever one,
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& changeth not as doth the world which waxeth olde and groweth in corruption: but that God is alwayes like himself:
& changes not as does the world which Waxes old and grows in corruption: but that God is always like himself:
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The Prophet therupon concludeth, that the faithfull shall haue their abiding:
The Prophet thereupon Concludeth, that the faithful shall have their abiding:
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and that albeit at the first blushe a man see not that the grace of God is shewed vpon them,
and that albeit At the First blush a man see not that the grace of God is showed upon them,
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yet in the end, it shall be knowen.
yet in the end, it shall be known.
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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.
This Therefore hitherto is that we have to Learn of this place, and of this difference which Moses putteth Here between the stock of Ishmael, & that of Isaac.
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Beholde these beginnings of the church which are as a thing of nothing, but the finishing thereof is wonderful.
Behold these beginnings of the Church which Are as a thing of nothing, but the finishing thereof is wondered.
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Now the beginnings of the children of this world are mightie and noble, and such as astonish all men: but all comes to nothing.
Now the beginnings of the children of this world Are mighty and noble, and such as astonish all men: but all comes to nothing.
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And why so? Because they haue no continuing in the promise of God. This is the fountaine of life:
And why so? Because they have no Continuing in the promise of God. This is the fountain of life:
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and beholde how wee may continue to the ende: this also is the meane to make vs to be aduaunced aboue the world.
and behold how we may continue to the end: this also is the mean to make us to be advanced above the world.
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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 when the question is, of our rejoicing in God, and of contenting our selves with his fatherly Goodness, that he hath showed unto us, Let us not be as Fools to busy our selves about that which we now see with the eye:
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For these present thinges of the worlde passe awaye and vanish:
For these present things of the world pass away and vanish:
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but let vs beholde that which is inuisible, as the true nature of Faith is, as the Apostle saith.
but let us behold that which is invisible, as the true nature of Faith is, as the Apostle Says.
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Now Moyses addeth, That Ismael dwelt ouer against his brethern, or in their presence.
Now Moses adds, That Ishmael dwelled over against his brother, or in their presence.
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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.
It is true that one hath translated this to dwell, and the word imports to fallen: but it signifies to rest, to dwell, and to have a house.
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This then is the true and natural meaning, that Ismael vvas not farre off (as already vve haue seene) from the children of Keturah,
This then is the true and natural meaning, that Ishmael was not Far off (as already we have seen) from the children of Keturah,
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but that hee remayned a neere neighbour of the lande of Canaan, vvhich vvas promised to Isaack:
but that he remained a near neighbour of the land of Canaan, which was promised to Isaac:
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notvvithstanding this is true also, that he possessed not that land there, for it vvas meete that he should be barred from thence.
notwithstanding this is true also, that he possessed not that land there, for it was meet that he should be barred from thence.
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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.
And who is it that had driven him thence? For After the death of Abraham, it is certain, that he might have tarried there if he vvold.
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Isaack had nothing but the Sepulchre vvhich his father had gotten: he vvas not lead thence to haue any greate and large possessions:
Isaac had nothing but the Sepulchre which his father had got: he was not led thence to have any great and large possessions:
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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:
he had nothing, unless it were altogether borrowed and by the leave of the inhabitants. Ishmael Therefore might well have made his Abided and nest there, if he had listed. But he went from thence:
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was this to obay GOD? No, For he was ful of pride & rebellion.
was this to obey GOD? No, For he was full of pride & rebellion.
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So he would rather haue blasphemed God, whē he had thought I am heere put apart,
So he would rather have blasphemed God, when he had Thought I am Here put apart,
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as though I were not of my fathers house. Therfore I must stay my self in the countrie vvhere I was borne.
as though I were not of my Father's house. Therefore I must stay my self in the country where I was born.
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But God doth leade him thither vvithout his knovvledge, wherefore he goeth thither, yea by a secret inspiration.
But God does lead him thither without his knowledge, Wherefore he Goes thither, yea by a secret inspiration.
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See hovv God vvorketh tovvards the vnbeleeuers: he turneth them, he vvindeth them from one side to an other.
See how God worketh towards the unbelievers: he turns them, he vvindeth them from one side to an other.
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We do not see apparantly that it is so:
We do not see apparently that it is so:
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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.
but we must by faith Consider therein a providence of GOD, and if we were very attentive therein, it is certain that we should have proof of that which is Here written and that daily.
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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,
For how is it that we Are not destroyed of these mad beasts, which compass us on every side? We see what their cruelty is,
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and hovve insatiable they are in their couetousnesse: Whervpon then stayeth it, that vve are not all svvallovved vp:
and how insatiable they Are in their covetousness: Whereupon then stays it, that we Are not all swallowed up:
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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:
but that God turns away their fury, and that he Knoweth how to Direct them as seems good unto him? he will make them sometime to push one Another:
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further he keepeth them there as Lyons that are enchained and holden vvithin Iron barres.
further he Keepeth them there as Lyons that Are enchained and held within Iron bars.
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See then hovve God also at this day driueth and chaseth the vnbeleeuers, vvhere hee vvill vvithout violence at least,
See then how God also At this day Driveth and chases the unbelievers, where he will without violence At least,
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so as they perceiue it not, euen as he did that at time vvith Ismael.
so as they perceive it not, even as he did that At time with Ishmael.
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For we haue already declared, that he desired nothing more thēto ouerthrovve and abolish the promise of God, vvhich vvas made vnto Isaack,
For we have already declared, that he desired nothing more thento overthrow and Abolah the promise of God, which was made unto Isaac,
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& yet for all that he goeth not about it.
& yet for all that he Goes not about it.
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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:
And why so? Because it was not permitted unto him from above, and Because God does place him there in a Dwelling out of the Way, saying, Thou shalt dwell near thy brothers:
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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 howsoever it be, thou shalt not hinder, but that they shall enjoy the region which I have assigned unto them for an inheritance.
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But hee speaketh specially of Brethren, & yet for al that he had none but Isaack:
But he speaks specially of Brothers, & yet for all that he had none but Isaac:
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this is to shevve that God had no regarde to one or to tvvo, vvhen he so shut vp Ismael:
this is to show that God had no regard to one or to tvvo, when he so shut up Ishmael:
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but as if the people had already inhabited the land of Canaan:
but as if the people had already inhabited the land of Canaan:
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the people I say, vvhich vvas not yet borne, yea, vvhich vvas not borne a long time after.
the people I say, which was not yet born, yea, which was not born a long time After.
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This is the summe of that vve haue further to note heere.
This is the sum of that we have further to note Here.
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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,
Now hereupon we may be confirmed and strengthened, as often as we see the wicked and contemners of God (who Are so deadly enemies to us) to cast out their froth, in that we know that our Lord can stay and hold them in well enough,
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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 that our Lord will holde them as Captiues, albeit they knovve not hovv.
and that he will turn them Some other Way, and when it shall seem that they Are to cast and banish us out of the world that our Lord will hold them as Captives, albeit they know not how.
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To be shorte, this that is heere set out of Ismael, vve shall haue tryall off,
To be short, this that is Here Set out of Ishmael, we shall have trial off,
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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.
so that we be patient, & call upon God, and nothing doubt, but that he hath means of his own in him self to save us, the which we At the First perceive not.
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But novv let vs come to that vvhich Moyses reciteth concerning Isaack.
But now let us come to that which Moses reciteth Concerning Isaac.
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It is true that thereof he had already spoken some thing, but it is requisite that it be deducted more at large.
It is true that thereof he had already spoken Some thing, but it is requisite that it be deducted more At large.
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He hath said, That Isaack was fortie yeeres olde, when he tooke Rebecca to wife, & further that she vvas barren.
He hath said, That Isaac was fortie Years old, when he took Rebecca to wife, & further that she was barren.
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Novv it is like that Ismael vvas maried sooner.
Now it is like that Ishmael was married sooner.
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For vve haue already seene that Hagar his mother had giuen him wife, without mention of his age,
For we have already seen that Hagar his mother had given him wife, without mention of his age,
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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.
and a man may well gather that he was then very young. Isaac comes to the age of xl. Years and might all ready be infeebled before he entered into marriage.
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See then how he was kept backe.
See then how he was kept back.
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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,
Now let us note that all this while passed not, but he often entered into reckoning, to inquire of this promise, which was made unto him, that his seed should be multiply-as the Stars of Heaven and the sand of the sea,
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and all this while he founde no wife, for he durst not take one in the countrie.
and all this while he found no wife, for he durst not take one in the country.
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And it is like that God shewed him that he would keepe her barren euen til the end.
And it is like that God showed him that he would keep her barren even till the end.
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But yet vvhē he vvas maried, it seemeth that then at the least God vvould blesse him,
But yet when he was married, it seems that then At the least God would bless him,
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& increase and augment him in his stock. But his vvife is barren, yea by the space of xx. yeeres.
& increase and augment him in his stock. But his wife is barren, yea by the Molle of xx. Years.
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If any such teptation should come vnto any of vs, it is certaine that the best of vs shoulde hardely resist it one day:
If any such Temptation should come unto any of us, it is certain that the best of us should hardly resist it one day:
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wee lightly passe ouer that which is heere recited by Moyses.
we lightly pass over that which is Here recited by Moses.
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And why so? It is because we be not exercised with many cōflicts, yea and because we shunne them,
And why so? It is Because we be not exercised with many conflicts, yea and Because we shun them,
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and also by reason of infirmitie and rudenesse.
and also by reason of infirmity and rudeness.
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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.
Nevertheless we ought to make our profit of such Examples, when we come to any entry or trial of our faith, we Are altogether undone.
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And why? Because in time and place we are not so fenced as were necessary.
And why? Because in time and place we Are not so fenced as were necessary.
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Now it is said here, that for the space of xx.
Now it is said Here, that for the Molle of xx.
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yeeres it seemed that Isaack was accursed of God, & that he was in a maner a deade stock,
Years it seemed that Isaac was accursed of God, & that he was in a manner a dead stock,
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and that hee had no hope of hauing any children during the space of xx. yeeres.
and that he had no hope of having any children during the Molle of xx. Years.
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For heere is not question of hauing children onely. As when men & women do marry, they will be glad to haue children:
For Here is not question of having children only. As when men & women do marry, they will be glad to have children:
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And this is also a token of Gods fauour, but heere was a speciall reason in Isaack.
And this is also a token of God's favour, but Here was a special reason in Isaac.
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For he wayted not onely for the people that should descend of him, but he waited for the saluation of the world.
For he waited not only for the people that should descend of him, but he waited for the salvation of the world.
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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.
See then Iesus christ, which is After a sort in his reins, as the Apostle Says ▪ for he uses the same manner of speech there.
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Isaack saw that he was barren, & yet he had no other hope to be saued, he is as it were a cursed creature,
Isaac saw that he was barren, & yet he had no other hope to be saved, he is as it were a cursed creature,
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& as it were at the pittes brink, except he haue issue:
& as it were At the pits brink, except he have issue:
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& 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:
& all this while, that God which had made promise thereof in the person of his father, seems to mock him & Leaveth him there, where he must needs languish:
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and that as often as he behelde his wife he might thus think with himself, Loe a glasse, wherein I see that God hath reiected vs,
and that as often as he beheld his wife he might thus think with himself, Lo a glass, wherein I see that God hath rejected us,
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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 that he makes no account of us, & that he hath turned his back towards us, that his promise is frustrate, that it hath no force or efficacy towards us See (I say) how Isaac had daily to bear with such assaults:
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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 we ought well too Way all these things (as I have already said:) but forasamuch as we do not regard to what end the holy Ghost speaks unto us of Isaac,
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and because we knowe not howe to apply that to our instruction which is here spoken of him:
and Because we know not how to apply that to our instruction which is Here spoken of him:
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see why it ought to make vs lose no courage at all:
see why it ought to make us loose no courage At all:
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but whē there is but one Blast of wind, by and by we are beaten downe.
but when there is but one Blast of wind, by and by we Are beaten down.
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And why so? for we ought to haue thought thus on this sort.
And why so? for we ought to have Thought thus on this sort.
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Goe to, how is it that Isaack hath so firme constancie, & that for the space of xx yeres? he quailed not,
Go to, how is it that Isaac hath so firm constancy, & that for the Molle of xx Years? he quailed not,
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albeit, it seemed to him that GOD had mocked him:
albeit, it seemed to him that GOD had mocked him:
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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:
this was Because that he was patient, & Because he knew, it behooved him not to Set God the time wherein he had to perform his promise:
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but that he must submit himselfe to him & doe him this honor to know that his workes are incomprehensible,
but that he must submit himself to him & do him this honour to know that his works Are incomprehensible,
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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:
and that he Knoweth the fit times and seasons, to perform that he hath pronounced: to be short, that it is not our part too Set him a law:
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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 it is meet that we keep silence, and that we murmur not, if things fallen not out according to our appetite and desire:
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but that wee muste wayte till hee accomplishe his owne woorkes, yea, although wee see all thinges contrarye:
but that we must wait till he accomplish his own works, yea, although we see all things contrary:
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Neuerthelesse, it behooueth that our fayth preuayle agaynst all the worlde, euen as Saynt Iohn sayeth in his Canonicall Epistle.
Nevertheless, it behooveth that our faith prevail against all the world, even as Saint John Saith in his Canonical Epistle.
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Nowe in as muche as all this is nothing, and it vanisheth from before our eyes:
Now in as much as all this is nothing, and it Vanishes from before our eyes:
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and when we reade this hystory, it is so coldely done, that wee receaue no fruite by it.
and when we read this history, it is so coldly done, that we receive no fruit by it.
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See, also why GOD punisheth vs for our ingratitude:
See, also why GOD Punisheth us for our ingratitude:
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because wee are so delicate, that assoone as there commeth, not a storme or some greate Whirlewinde,
Because we Are so delicate, that As soon as there comes, not a storm or Some great Whirlwind,
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but a little puffe, beholde wee are foorthwith shaken, and in the ende doe fall away.
but a little puff, behold we Are forthwith shaken, and in the end do fallen away.
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So muche the rather then it behooueth that wee marke well that which is heere spoken:
So much the rather then it behooveth that we mark well that which is Here spoken:
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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.
too wit, that Isaac continued to trust in GOD, although that by the Molle of twentie Years, it seemed that he could have no issue.
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Nowe that he perseuered, it appeareth by that which Moyses sayth.
Now that he persevered, it appears by that which Moses say.
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For Isaack prayed vnto the Lorde for his wife, and was hearde, so as his wife conceiued.
For Isaac prayed unto the Lord for his wife, and was heard, so as his wife conceived.
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When it is sayd, that hee prayed to the Lorde, wee muste not thinke that hee onely wayted til that time was accomplyshed:
When it is said, that he prayed to the Lord, we must not think that he only waited till that time was accomplished:
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but seeing that his wife was barren, he had his recourse to GOD, which was the onely remedy.
but seeing that his wife was barren, he had his recourse to GOD, which was the only remedy.
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What? seemeth it then that hee loste his time, and that hee caste his Prayers in the Ayre,
What? seems it then that he lost his time, and that he cast his Prayers in the Air,
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and that they neuer came too Gods eares? For a man vvoulde say so.
and that they never Come too God's ears? For a man would say so.
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For if hee had beene hearde, would not God thē haue declared by experience, that which hee had promised him? But he saw nothing of all that.
For if he had been heard, would not God them have declared by experience, that which he had promised him? But he saw nothing of all that.
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Then when Isaack had prayed one yeere, & twaine:
Then when Isaac had prayed one year, & twaine:
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it is all one, as if hee had spoken to a Rock or to a wall:
it is all one, as if he had spoken to a Rock or to a wall:
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God making wise as though hee were deafe:
God making wise as though he were deaf:
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that is to say, hee shewed not him selfe in any sorte to haue a fauourable care to receiue Isaacks requestes: and this continued.
that is to say, he showed not him self in any sort to have a favourable care to receive Isaacs requests: and this continued.
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But when this commeth vnto the ende of tenne or twelue yeeres, what would a man say,
But when this comes unto the end of tenne or twelue Years, what would a man say,
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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 that it were better to give over? For this is a marvelous harden and great temptation, that God should do nothing of that that he had promised At the end of fifteene Years,
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But although hee had put off to doe it euen to the twentith yeere, yet neuerthelesse Isaack ceased not to pray,
But although he had put off to do it even to the Twentieth year, yet nevertheless Isaac ceased not to pray,
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but alwayes continued, and his prayer was a sure seale of his Faith.
but always continued, and his prayer was a sure seal of his Faith.
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For he prayed not after the maner of the vnbeleeuers, which euer waite to rage against God:
For he prayed not After the manner of the unbelievers, which ever wait to rage against God:
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but hee followed the rule that is giuen vs by Saint Paaule (although it was not yet written).
but he followed the Rule that is given us by Saint Paaule (although it was not yet written).
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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.
And that was to join thanksgiving with our Prayers, referring our selves wholly unto God, & quietly waiting for such an issue from him as could not yet be seen.
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Like as then when Isaack continued stil so to cast all his heauinesse into the bosom of God,
Like as then when Isaac continued still so to cast all his heaviness into the bosom of God,
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and all the care that oppressed him, and all the sorrowes, griefes and anguishes, wherein hee was enclosed:
and all the care that oppressed him, and all the sorrows, griefs and Anguishes, wherein he was enclosed:
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when hee reposed all this in the bosom of God, this was a sure tryall of his faith.
when he reposed all this in the bosom of God, this was a sure trial of his faith.
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This then is that we haue to learne by his example:
This then is that we have to Learn by his Exampl:
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to wit, that we think not that God hath boūd himself vnto vs to do al that he hath spoken at the first dash:
to wit, that we think not that God hath bound himself unto us to do all that he hath spoken At the First dash:
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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.
but After that he hath once spoken, he will not give any Signen to accomplish his work and we will think that all that he had promised was nothing Else (as men say,) but words and wind.
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It behoueth then that we be holden in, with such patience: (as also the Apostle exhorteth vs heretoo, in the tenth Chapter too the Hebrues) that from day to day, from yeere to yeere,
It behooves then that we be held in, with such patience: (as also the Apostle exhorteth us heretoo, in the tenth Chapter too the Hebrews) that from day to day, from year to year,
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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,
and all our life long, and as if nothing were, that we hold our selves there in quiet and hold our peace before God, to the end weskirmish not,
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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:
nor make any broil, nor plead against him, nor somon him, according as our fickle appetites would move us And hereupon we have to put that in practice which the Apostle allegeth out of the Prophet Habacuc:
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That if hee forslowe his promise, we should waite, and it shall not linger. Hee there setteth downe two things:
That if he forslow his promise, we should wait, and it shall not linger. He there sets down two things:
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hee saith in deede that the promise of God shall not be foreslowed:
he Says in deed that the promise of God shall not be foreslowed:
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that is to say, that it shall haue a certaine & vndouted execution, and in it, season:
that is to say, that it shall have a certain & undoubted execution, and in it, season:
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But concerning vs and our sense or feeling, he sayeth, it shall linger: so that we haue neede patiently to wait.
But Concerning us and our sense or feeling, he Saith, it shall linger: so that we have need patiently to wait.
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Beholde then howe our faith must be tried.
Behold then how our faith must be tried.
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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 if we hope that God will show himself faithful towards us, and that we remain firm and constant, it behooved that we be often again and again exercised in Prayers and supplications:
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for faith must not be idle, to be short, if we haue to liue here beneath,
for faith must not be idle, to be short, if we have to live Here beneath,
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as poore miserable wretches, & that some must bee afflicted with diseases, and others with pouertie, that euery one hath to endure many afflictions & miseries:
as poor miserable wretches, & that Some must be afflicted with diseases, and Others with poverty, that every one hath to endure many afflictions & misery's:
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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.
that nevertheless we go forward, and that we know, when God promises us to be our father, it is not that he means to show it always apparently to the eye.
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He wil giue vs in deed sōe tast of his goodnes, asmuch as shalbe necessarie,
He will give us in deed soon taste of his Goodness, as as shall necessary,
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yea we shal haue therin to satisfy our selues, so that our faith be alwaies ioyned therunto:
yea we shall have therein to satisfy our selves, so that our faith be always joined thereunto:
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in such sorte that we shall feele, that that which he hath pronoūced is not to deceiue vs. Open thy mouth & I wil fil it.
in such sort that we shall feel, that that which he hath pronounced is not to deceive us Open thy Mouth & I will fill it.
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But howsoeuer it be, it behoueth that we waite alwaies by faith, for that which yet appereth not,
But howsoever it be, it behooves that we wait always by faith, for that which yet appeareth not,
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& which is as it were far from vs, and seemeth to bee impossible.
& which is as it were Far from us, and seems to be impossible.
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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,
Again, when we shall thus grounded and stayed upon the truth of God, & that we shall suffer our selves to be afflicted by many miseries, that yet, we have that care and zeal to pray & call upon God both morning & evening,
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& haue our recourse vnto him: for this is our only cōfort.
& have our recourse unto him: for this is our only Comfort.
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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.
This Therefore is not a thing lightly to be passed over, when Moses rehearseth, that Isaac prayed unto god for the Barrenness of his wife, & that God hard him.
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For on the one side we see the perseueraunce which Isaack had in staying himself vpon God, & making request vnto him:
For on the one side we see the perseverance which Isaac had in staying himself upon God, & making request unto him:
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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.
on the other side we see that God was not deaf to his requests: but this was not, for that he showed himself At the First dash.
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For a man wold haue said, that Isaack was abused to run so vnto God morning and euening,
For a man would have said, that Isaac was abused to run so unto God morning and evening,
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& 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:
& that it had be better that he had given over all: but At the end of xx. Years, God Come suddenly, to the end he might show that men Are too hasty & headlong in their Desires:
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& 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:
& Here see, what is the cause that often times his name is blasphemed, & men will accuse him for that he works not according to our fantasy:
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this (say I) proceedeth of impatiencie.
this (say I) Proceedeth of impatiency.
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Now we haue also to note, that Isaack knew that it was a great benefite of God, to giue him issue.
Now we have also to note, that Isaac knew that it was a great benefit of God, to give him issue.
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For when God had pronoūced, Encrease and multiply, according as we haue seen, it is to shew that neither men nor beasts could bring forth and increase,
For when God had pronounced, Increase and multiply, according as we have seen, it is to show that neither men nor beasts could bring forth and increase,
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but by his power, that we shuld not think that it came by aduēture.
but by his power, that we should not think that it Come by adventure.
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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.
If Therefore Bulls, Horses, and Asses cannot engender, unless God shed out his blessing & secret power, what shall be of men? For we Are Far more noble creatures, inasmuch as god hath formed us according to his own image.
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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:
So that when we see that both men and beasts Are increased by generation, we must thereby call to memory that this is from the word of God, which hath issued out of his Mouth, Increase and multiply, which yet even At this day shows it self, but we must go farther:
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to wit, that God keepeth this blessing & liberalitie to himselfe, to the end to distribute it as he seeth good.
to wit, that God Keepeth this blessing & liberality to himself, to the end to distribute it as he sees good.
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For we se that al engender not alike: Some haue no Children, others one or twoo, and others againe haue them by dozens.
For we see that all engender not alike: some have no Children, Others one or twoo, and Others again have them by dozens.
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So then when wee see suche an inequalitie, it behooueth is too acknowledge that it is a speciall benefite of God to haue children:
So then when we see such an inequality, it behooveth is too acknowledge that it is a special benefit of God to have children:
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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.
as also it is expressly said in the Psalm, that the fruit of the womb (for so the Scripture speaks) is a reward of God.
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And so we must in this behalfe, haue recourse vnto him. And so we must in this behalf, have recourse unto him.
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And therfore those that desire so greatly to haue children, they must follow alwaies the example of Isaack.
And Therefore those that desire so greatly to have children, they must follow always the Exampl of Isaac.
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For they wil say in deede, ô I woulde haue Children: but of thinking vpō God, there is neither mention, nor newes.
For they will say in deed, o I would have Children: but of thinking upon God, there is neither mention, nor news.
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And forasmuch as God is defrauded of his honor, loe, why he withdraweth his hand:
And forasmuch as God is defrauded of his honour, lo, why he withdraweth his hand:
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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.
or rather if he give an offspring, forasmuch as they Are a profane people, he will give them children which shall scratch out their eyes.
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For their children are as young serpents, or thornes, for to pricke and pierce them euen to the hart.
For their children Are as young Serpents, or thorns, for to prick and pierce them even to the heart.
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Behold therefore what is the cause that many haue no ofspring to succcede them: or if they haue, it is for their farther euil:
Behold Therefore what is the cause that many have no offspring to succcede them: or if they have, it is for their farther evil:
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forasmuch as they haue not addressed thēselues to God, to obtaine all of his blessing.
forasmuch as they have not addressed themselves to God, to obtain all of his blessing.
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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.
Let us Therefore mark well, that that which is Here showed as Concerning our father Isaac, is that he seeing his wife barren, prepared himself to God knowing very well, that it was of him that he ought to demand issue.
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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, it is as a liuely image of the incomprehensible power of God, which cannot be sufficiently esteemed.
And in deed, what will men allege Here against this blessing? If we mark that which is written in Job, that when a child comes into the world, it is as a lively image of the incomprehensible power of God, which cannot be sufficiently esteemed.
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For wherof is it that an infant is ingendered, and after it is conceiued, howe commeth it in 〈 ◊ 〉 the wombe of the mother? And further,
For whereof is it that an infant is engendered, and After it is conceived, how comes it in 〈 ◊ 〉 the womb of the mother? And further,
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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:
how is it, that he comes forth? If a man mark all these things, who will be so brutish, to say that men engender them by their own strength and industry? Let us then hold fast this Lesson:
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which is that they that are married and desire offspring, that they aske it of God: & that for two reasons.
which is that they that Are married and desire offspring, that they ask it of God: & that for two Reasons.
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The first, because God hath reserued this in his owne hand, as wee haue euen now alledged out of the Psalme.
The First, Because God hath reserved this in his own hand, as we have even now alleged out of the Psalm.
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The second is, that it is not inough that their houses be ful of children, vnlesse that God alwayes gouerne them.
The second is, that it is not enough that their houses be full of children, unless that God always govern them.
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For it were much better that they had no ofspring at all, then to haue a peruerse seede, accursed and ful of mischiefe.
For it were much better that they had no offspring At all, then to have a perverse seed, accursed and full of mischief.
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So then let fathers learne (in this behalfe) to followe the example of Isaack.
So then let Father's Learn (in this behalf) to follow the Exampl of Isaac.
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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:
But let us also diligently note, that Isaac prayed not for an offspring, only After the natural appetite of men: But he looked up higher:
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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.
that is to say, Because that it behooved that of him should proceed the salvation of the world in the person of our Lord Iesus Christ, the which shall be deducted more At large hereafter.
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But now let vs fall downe before the holy maiestie of our good God, in acknowledging our faultes,
But now let us fallen down before the holy majesty of our good God, in acknowledging our Faults,
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and praying him that he will make vs too feele them more and more, and that it may be to humble vs,
and praying him that he will make us too feel them more and more, and that it may be to humble us,
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and to bring vs to true repentaunce:
and to bring us to true Repentance:
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and that we may bee in such sorte touched with feare, that we may desire nothing but to bee stripped of all our earthly affections and lustes to the ende wee may bee cloathed with his righteousnesse,
and that we may be in such sort touched with Fear, that we may desire nothing but to be stripped of all our earthly affections and lusts to the end we may be clothed with his righteousness,
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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.
until that he shall have drawn us to a full and perfect perfection. And that he will not only do this good unto us, etc.
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❧ The second Sermon, Genesis 25. Chapter. So that Rebecca his wife conceaued.
❧ The second Sermon, Genesis 25. Chapter. So that Rebecca his wife conceived.
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21 And when the Children stroue within her, shee sayde, If it be so, to what end is it? & she went to aske counsell of the Lord.21 And when the Children strove within her, she said, If it be so, to what end is it? & she went to ask counsel of the Lord.
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22 To whome the Lord said:22 To whom the Lord said:
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There are twoo peoples in thy wombe, and two nations brought foorth out of thy wombe shalbe deuided, of whome one shall be mightier then the other,
There Are twoo peoples in thy womb, and two Nations brought forth out of thy womb shall divided, of whom one shall be Mightier then the other,
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and the elder shall serue the younger.
and the elder shall serve the younger.
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WE sawe yesterday how God proued the faith of Isaack, before he gaue him any offspring, to wit, for the space of xx. yeeres.
WE saw yesterday how God proved the faith of Isaac, before he gave him any offspring, to wit, for the Molle of xx. Years.
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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 to the end we should know that he prayed not to God in vain, seeing that God herd his request, the which tended to this, that God might send the Saviour of the world by mean of the seed that he had promised him.
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Now loe, whereein it was that Isaack might reioyce, and not after the common manner.
Now lo, whereein it was that Isaac might rejoice, and not After the Common manner.
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For his wife had beene barren a long time, & he saw that she had conceiued,
For his wife had been barren a long time, & he saw that she had conceived,
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& that God had declared that he had not forgotten his promise, & after he knew that this was graunted him,
& that God had declared that he had not forgotten his promise, & After he knew that this was granted him,
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forasmuch as he had his recourse to God.
forasmuch as he had his recourse to God.
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But se a newe temptation, and which is more hard and more greeuous to bee borne,
But see a new temptation, and which is more hard and more grievous to be born,
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then if his wife had remained barren. For she conceiued two children, the which strugled & stroue togither in her belly.
then if his wife had remained barren. For she conceived two children, the which struggled & strove together in her belly.
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Now this was a very hydeous thing, and as it were against nature.
Now this was a very hideous thing, and as it were against nature.
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And see wherefore also she saide, that it had beene better that she had beene deade,
And see Wherefore also she said, that it had been better that she had been dead,
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& 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.
& this was not of any impatience that she spoke thus, as if she had felt horrible torments & sorrows that had constrained her unto it: but she looked up higher.
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For shee bare in her wombe all the hope that might be had of the saluation of the world.
For she bore in her womb all the hope that might be had of the salvation of the world.
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Now in the meane time she seeth such a combate, that it seemeth that GOD ouerthroweth all,
Now in the mean time she sees such a combat, that it seems that GOD Overthroweth all,
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and that hee woulde shew therein a signe of his wrath.
and that he would show therein a Signen of his wrath.
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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:
To be short, the thing is detestable of it self, that there should be such a strife and battle in the womb of a woman:
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& 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:
& this Come not naturally, but God would now do (as we have seen) to Isaac and to her, that all they that should come of their seed After the Flesh, should not Therefore be reputed of the number of the faithful:
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but rather that there should be mortal warre amongst them.
but rather that there should be Mortal war among them.
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Now therfore whē she saw (in steade of hauing the saluation of the world in her womb) such a signe of God his wrath,
Now Therefore when she saw (in stead of having the salvation of the world in her womb) such a Signen of God his wrath,
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and as it were a diuelish fight of deadly enemyes of the Church, she could not knowe the whole:
and as it were a devilish fight of deadly enemies of the Church, she could not know the Whole:
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but shee perceiued, that if she had conceiued to haue such a combate, that this was,
but she perceived, that if she had conceived to have such a combat, that this was,
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as if GOD had beene against her, and come with a mayne armie, to say:
as if GOD had been against her, and come with a main army, to say:
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Thou art vnto me as a detestable creature, and I haue cast thee off and refused thee.
Thou art unto me as a detestable creature, and I have cast thee off and refused thee.
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In what case then is she, when she imagineth all these thinges? And so we ought not to thinke it straunge,
In what case then is she, when she imagineth all these things? And so we ought not to think it strange,
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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.
if in such anguish, she would rather have chosen too die, them to see so monstrous a thing, which was altogether contrary to the order of nature.
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Notwithstanding it is saide, that in this so great heauines, she left not off, to haue recourse vnto God.
Notwithstanding it is said, that in this so great heaviness, she left not off, to have recourse unto God.
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And in very deede shee obtayned an answere to comfort her:
And in very deed she obtained an answer to Comfort her:
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not but that there was also some griefe mingled therewith, but yet God did moderate this passion, that was so grieuous vnto her,
not but that there was also Some grief mingled therewith, but yet God did moderate this passion, that was so grievous unto her,
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and said, that she had two peoples in her wombe:
and said, that she had two peoples in her womb:
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as if he shoulde haue saide, that this was not onelie for the two childrens sakes, which shee bare,
as if he should have said, that this was not only for the two Children's sakes, which she bore,
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but that this had a farther respect: that is to say, that they should be deuided the one from the other.
but that this had a farther respect: that is to say, that they should be divided the one from the other.
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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,
And howsoever both two were the Sons of Abraham, and that it had been said unto Abraham, that in his seed all the Nations of the earth should be blessed,
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yet it must needes be that from Isaack such must descend, as God shuld cut of from his Church, who should be reiected,
yet it must needs be that from Isaac such must descend, as God should Cut of from his Church, who should be rejected,
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and so consequently should be the enemyes of the Church of God.
and so consequently should be the enemies of the Church of God.
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Now it is very true that this might haue wounded both Isaack and Rebecca with a deadly sorow:
Now it is very true that this might have wounded both Isaac and Rebecca with a deadly sorrow:
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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.
but yet in the mean time they see that the Goodness of God was no whit quenched & that God showed himself faithful in that he had once pronounced. For he had said.
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The elder shall serue the younger.
The elder shall serve the younger.
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Wherein Rebecca knew, that of her, howsoeuer it shoulde be, should come that blessed seede, which had bin promised.
Wherein Rebecca knew, that of her, howsoever it should be, should come that blessed seed, which had been promised.
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See in briefe the whole that is here rehearsed. But all would be darke, if it were not declared particularly.
See in brief the Whole that is Here rehearsed. But all would be dark, if it were not declared particularly.
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Let vs note here then, that they that are called into the Churche, doe not alwayes remaine there,
Let us note Here then, that they that Are called into the Church, do not always remain there,
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as we haue seene a notable example in Ismael:
as we have seen a notable Exampl in Ishmael:
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who was the eldest sonne of Abraham, notwithstanding he was banished from the familie, and it was saide, that hee shoulde not bee heire.
who was the eldest son of Abraham, notwithstanding he was banished from the family, and it was said, that he should not be heir.
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And this was not of the riches of the worlde, nor of those possessions, which Abraham had.
And this was not of the riches of the world, nor of those possessions, which Abraham had.
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For he was riche in cattel, in golde and siluer: but he had not one foote of lande.
For he was rich in cattle, in gold and silver: but he had not one foot of land.
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This heritage therfore, to what had it respect? Euen to the spirituall promise:
This heritage Therefore, to what had it respect? Eve to the spiritual promise:
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that is too say, that God had chosen the seede of Abraham, which was as much to say,
that is too say, that God had chosen the seed of Abraham, which was as much to say,
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as this shalbe a people that shall be dedicated to my seruice:
as this shall a people that shall be dedicated to my service:
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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.
and those that shall come of them, will I receive and accept for my children, to the end I may gather them into everlasting life.
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Marke then howe Ismael with his birthright is cast from the hope of life: and it remaineth onely to Isaack.
Mark then how Ishmael with his birthright is cast from the hope of life: and it remains only to Isaac.
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And euen so is it herein, concerning Esau and Iacob:
And even so is it herein, Concerning Esau and Iacob:
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For both these were descended of Abraham, yea they were twinnes, their mother bare them in one belly:
For both these were descended of Abraham, yea they were twins, their mother bore them in one belly:
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yet that one is receiued, and the other reiected: one is chosen, and the other refused.
yet that one is received, and the other rejected: one is chosen, and the other refused.
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So then we see that they, who for a time haue place in the church,
So then we see that they, who for a time have place in the Church,
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& beare the title of the faithful & of the children of God, may wel be so accoūted before men,
& bear the title of the faithful & of the children of God, may well be so accounted before men,
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but they are not writtē in the boke of life: God knoweth them not, nor auoucheth them for his.
but they Are not written in the book of life: God Knoweth them not, nor avoucheth them for his.
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Hereby we are admonished, not proudly to vaunt our selues, nor to be drunken with sottish presumption,
Hereby we Are admonished, not proudly to vaunt our selves, nor to be drunken with sottish presumption,
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whē God shall shew vs this fauour, to bring vs into his church:
when God shall show us this favour, to bring us into his Church:
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but let vs walke in puritie, & labor to make sure our electiō, & to haue the testimonie thereof in our heartes, by the holy Ghost,
but let us walk in purity, & labour to make sure our election, & to have the testimony thereof in our hearts, by the holy Ghost,
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& not to trust only to the outwarde title & apparaunce, which wee may pretende before the world:
& not to trust only to the outward title & appearance, which we may pretend before the world:
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see what we haue heere too marke. And moreouer wee are taught a farre greater thinge:
see what we have Here too mark. And moreover we Are taught a Far greater thing:
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and that is in the first place:
and that is in the First place:
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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:
that albeit God had established his Covenant with Abraham, yet notwithstanding he would declare that this was not all, to have made offer of his grace:
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but that it behoued that hee chuse according to his libertie, such as he thought good,
but that it behooved that he choose according to his liberty, such as he Thought good,
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& that the rest should remaine in their cursed state.
& that the rest should remain in their cursed state.
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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.
And Therefore S. Paul allegeth this place to apply it to the secret election of God, through which before the Foundation of the world, he chosen those as seemed good unto him.
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Now this is a very high and profound matter, but when it shalbe farther declared, euery one may make his profite of it,
Now this is a very high and profound matter, but when it shall farther declared, every one may make his profit of it,
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so that we be attentiue vnto it.
so that we be attentive unto it.
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And for the remnaunt, let vs receiue that, which the holy scripture sheweth vnto vs, with sobrietie,
And for the remnant, let us receive that, which the holy scripture shows unto us, with sobriety,
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& let vs not desire to be wiser, thē is lawful for vs:
& let us not desire to be Wiser, them is lawful for us:
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but let vs rest in that which God shal speak vnto vs, & moreouer let vs be hūble, not to reply against him,
but let us rest in that which God shall speak unto us, & moreover let us be humble, not to reply against him,
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nor to bring forth our fantasies before him, as though we would pleade against God: but acknowledging that his iudgemēts are bottomles:
nor to bring forth our fantasies before him, as though we would plead against God: but acknowledging that his Judgments Are bottomless:
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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.
let us not search farther therein, then is permitted unto us Now it behooves that we handle these things in such sort, that that which At the First show Seemeth to be dark, be made more easy to us We have already seen that God hath chosen Abrahams seed.
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Now if a man wold aske, whye or by whom he was brought so to do:
Now if a man would ask, why or by whom he was brought so to do:
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he shall not finde that Abraham was any worthier then others: as we haue alredy largely inough handled this matter.
he shall not find that Abraham was any Worthier then Others: as we have already largely enough handled this matter.
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Lo thē a priuiledge which was giuen to a certain familie, not flowing frō any merite,
Lo them a privilege which was given to a certain family, not flowing from any merit,
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neither for that God found any thing in their persons, wherfore they ought to be preferred:
neither for that God found any thing in their Persons, Wherefore they ought to be preferred:
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for they were no better nor more excellent then others, but it pleased him so.
for they were no better nor more excellent then Others, but it pleased him so.
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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:
Now, it is very true that this will be harden for us to digest, if we bring in our own judgement as there Are a great sort of fantastical Heads which cannot abide this Doctrine:
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For it seemeth good to them to reply against God:
For it seems good to them to reply against God:
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But what profite they thereby in the end? We haue alleadged that herein we must bring with vs an humilitie,
But what profit they thereby in the end? We have alleged that herein we must bring with us an humility,
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for to reuerence that which is hiddē from vs. And indeed S. Paule hath well shewed vs this by his example.
for to Reverence that which is hidden from us And indeed S. Paul hath well showed us this by his Exampl.
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For instead of disputing the matter he cryeth out ▪ ô how wonderfull are the iudgements of God:
For instead of disputing the matter he Cries out ▪ o how wonderful Are the Judgments of God:
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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.
Behold S. Paul who was altogether amazed, he found himself astonished, he that had been rapt up above the heavens, he that had seen the secrets of God which was not lawful for man to utter.
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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:
Saint Paul then, who was (as a man would say) a Companion of Angels, was found in this case to marvel, and to be altogether confounded:
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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 what shall become of these Scullions, who have scarcely licked with the tip of their tongue one word of the law and Gospel,
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and yet neuerthelesse would go beyond S. Paule? And yet men shal find this pride in very many.
and yet nevertheless would go beyond S. Paul? And yet men shall find this pride in very many.
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But for our parte let vs returne to that which is heere shewed vs. O man who art thou.
But for our part let us return to that which is Here showed us Oh man who art thou.
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When therefore we will make comparison betwixt God and vs:
When Therefore we will make comparison betwixt God and us:
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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,
who is God? within what compass shall we enclose him? Shall it be within the compass of our brain? And we have scarcely half an ounce of wit,
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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,
and in mean season God, who closeth his fist, to hold the Whole world as a grain of dust (as Isaiah the Prophet Says) and is not comprehended neither in heaven nor in earth, who hath an infinite power,
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an infinite iustice and wisdome, and who hath incomprehensible counsayles:
an infinite Justice and Wisdom, and who hath incomprehensible Counsels:
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and yet for al that we must come to make him subiect to our foolish fantasie.
and yet for all that we must come to make him Subject to our foolish fantasy.
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And whereto will this grow? Moreouer who are we? Men, (saith S. Paul.) By which word he meaneth, that we are nothing at all:
And whereto will this grow? Moreover who Are we? Men, (Says S. Paul.) By which word he means, that we Are nothing At all:
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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:
as if he should say, must it be that thou presume so much, as to Dare to inquire of the bottomless secrets of God, seeing thou art nothing but clay & dung? And again, what is thy understanding? Thou art full of sin and iniquity, thou art a poor blind one:
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and yet thou wilt that God shal make an account to thee:
and yet thou wilt that God shall make an account to thee:
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and wilt thou conclude, that if thou finde not that which he doeth good and reasonable, that thou mayest accuse him,
and wilt thou conclude, that if thou find not that which he doth good and reasonable, that thou Mayest accuse him,
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and must he needes holde vp his hande at thy barre? Nowe let vs marke this admonition in the first place,
and must he needs hold up his hand At thy bar? Now let us mark this admonition in the First place,
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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:
and let us know that our Lord Iesus christ Teaches us, that we cannot do amiss to harken and open our ears, to inquire and search After that, that it hath pleased him we should know:
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but let vs take heede that we goe not beyonde it:
but let us take heed that we go not beyond it:
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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:
For there is no rage so great and outrageous, as when we will know more then God doth show us And moreover we shall have spun a fair thread if we apply all our Senses and all our studies thereto:
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whether is it that wee shall come ▪ This shall be alwayes to inwrappe vs so muche the more in a Labyrinth,
whither is it that we shall come ▪ This shall be always to enwrap us so much the more in a Labyrinth,
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and maze vnlesse, wee haue the direction of God too shewe vs the way. Let vs therfore keepe this meane:
and maze unless, we have the direction of God too show us the Way. Let us Therefore keep this mean:
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that is to say, to hearken to that which God doeth propounde vnto vs:
that is to say, to harken to that which God doth propound unto us:
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and as soone as hee shall once shutte his mouth, let vs haue all our vnderstandings locked vp & captiue,
and as soon as he shall once shut his Mouth, let us have all our understandings locked up & captive,
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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:
and let us not enterprise to know more, then that he shall have pronounced unto us Now Therefore see how the stock of Abraham was chosen before all the rest of the world, forasmuch as God so would:
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but this was not yet enough:
but this was not yet enough:
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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 it behooves that his free election be yet better confirmed unto us And this is it that is Here showed unto us, in the person of two brothers.
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For beholde Rebecca which bare Iacob & Esau: was the one better thē the other? S. Paule expoūding this place saith.
For behold Rebecca which bore Iacob & Esau: was the one better them the other? S. Paul expounding this place Says.
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And they were not yet beene. And they were not yet been.
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How then could they haue obtayned fauour and grace before God for their merites? for Iacob had done neither good not euill no more then Esau. Why then doth God make him the greater? It behoueth not that we enter into any deeper disputation of this matter, How then could they have obtained favour and grace before God for their merits? for Iacob had done neither good not evil no more then Esau Why then does God make him the greater? It behooves not that we enter into any Deeper disputation of this matter,
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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.
unless it be to adore with astonishment the secret council of God, through which, those which seemed good to him Are elected, and the other rejected.
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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,
See then how God would yet give greater glory & beauty to his mercy, when he had chosen Iacob before Esau For in deed he might have well placed Iacob the foremost,
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when the Infants should coome forth frō their mothers wombe. Men may well vnderstand, that this was not by any aduenture:
when the Infants should come forth from their mother's womb. Men may well understand, that this was not by any adventure:
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as it is said in the Psalme: Thou hast drawen mee out from my mothers wombe:
as it is said in the Psalm: Thou hast drawn me out from my mother's womb:
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And God manifesteth a singular power, when children come into the world.
And God manifesteth a singular power, when children come into the world.
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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 why then did not he permit & ordain that Iacob should have the privilege of birthright? For this was meet since he meant to banish Esau out of the Church,
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and would haue Iacob to remaine there, & to succeede in the place of his father Isaack and Abraham.
and would have Iacob to remain there, & to succeed in the place of his father Isaac and Abraham.
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And why doth God then pull him back, & make him inferiour to his brother,
And why does God then pull him back, & make him inferior to his brother,
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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,
as touching the law of nature, and afterwards sets him above him? In this we see that God would shut out all glory of man, that he would that all height should be thrown down,
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and that men should bring nothing of their owne: to the ende to say: I haue attained such or such a good thing.
and that men should bring nothing of their own: to the end to say: I have attained such or such a good thing.
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I haue gotten it by mine owne industrie. We see then that which I haue already touched:
I have got it by mine own industry. We see then that which I have already touched:
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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,
that is to say, that we have Here a glass, wherein we may behold, that all they that Are of the Church, Are not advanced thereto by their own virtue,
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and that they haue not obtained this fauor by their merites: but that God hath chosen thē before they were borne:
and that they have not obtained this favour by their merits: but that God hath chosen them before they were born:
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See thē briefly what we haue to holde out of this place. But now a man might heere moue some dout:
See them briefly what we have to hold out of this place. But now a man might Here move Some doubt:
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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:
For Moses Says expressly that this was extended to two peoples, and that it was not only in respect of Iacob and Esau, that this struggling combat was moved, as touching their Persons:
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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.
but that it was in respect of their Successors, & eke Others posterity. Now it is so, that many which descended of Iacob were nevertheless rejected.
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For he stayeth vpon that that is spoken heere:
For he stays upon that that is spoken Here:
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to wit, that the stock & offspring of Iacob was chosen and that of Esau reiected:
to wit, that the stock & offspring of Iacob was chosen and that of Esau rejected:
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and yet notwithstanding a man may see, that the most part of those that descēded of Iacob, were disalowed of god,
and yet notwithstanding a man may see, that the most part of those that descended of Iacob, were disallowed of god,
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& that he pronoūceth them bastard children, the children of an harlot, & such as were sprong of fornication,
& that he pronounceth them bastard children, the children of an harlot, & such as were sprung of fornication,
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& that they belōged nothing at al vnto him, & that it was a vain thing for thē, to glory or boast of his name.
& that they belonged nothing At all unto him, & that it was a vain thing for them, to glory or boast of his name.
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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:
Now how can these agree together? Let us mark that god sets such a spectacle before the eyes of Iacob & Rebecca, to show them what the condition & state of the Church should be:
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For God in few wordes testifieth vnto them, that his church should com of Iacob:
For God in few words Testifieth unto them, that his Church should come of Iacob:
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and not that all they which he should beget concerning the fleshe must be of the church:
and not that all they which he should beget Concerning the Flesh must be of the Church:
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but it was inough that he remained there, & that God kept him: & that Esau was driuen out in time, as afterwards we shall see.
but it was enough that he remained there, & that God kept him: & that Esau was driven out in time, as afterwards we shall see.
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This shalbe better vnderstoode by that exposition which Saint Paule giueth: he taketh this sentence thus:
This shall better understood by that exposition which Saint Paul gives: he Takes this sentence thus:
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All they which are of Iacob after the flesh, are not for all that, true Israelites: All they which Are of Iacob After the Flesh, Are not for all that, true Israelites:
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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.
that is to say, they Are not of the people of God. For he had two names, as we shall see hereaftet, to wit, Iacob & Israel.
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And that it is so, before the children were borne, loe God, which seuereth the one from the other,
And that it is so, before the children were born, lo God, which severeth the one from the other,
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and sheweth that this is not one body, and that they were not vnited togither: but that one was reserued, & the other reiected.
and shows that this is not one body, and that they were not united together: but that one was reserved, & the other rejected.
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S. Paule therefore wel vnderstoode, that they which should be borne of Iacob, were not all elected of God:
S. Paul Therefore well understood, that they which should be born of Iacob, were not all elected of God:
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for hee sendeth vs to the beginning, and saith that the one was separated from the other by the secret counsaile of God,
for he sends us to the beginning, and Says that the one was separated from the other by the secret counsel of God,
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& that we cannot comprehend & set foorth the reason thereof:
& that we cannot comprehend & Set forth the reason thereof:
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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,
forasmuch (as I have already said) that he Keepeth his liberty, in such sort that it well Suffices that the Church be engendered of his stock,
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albeit that all doe not appertaine vnto it.
albeit that all do not appertain unto it.
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We haue before declared that there was a double grace or fauour in this stock of Abraham:
We have before declared that there was a double grace or favour in this stock of Abraham:
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one was, that God had in generall declared, that hee would be their father. Circumcision also was cōmon to them all.
one was, that God had in general declared, that he would be their father. Circumcision also was Common to them all.
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Now circumcision was not in vaine:
Now circumcision was not in vain:
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but it bare witnesse of the remissiō of sinnes and of the righteousnes that all the faithfull must obtain through our Lord Iesus Christ.
but it bore witness of the remission of Sins and of the righteousness that all the faithful must obtain through our Lord Iesus christ.
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Lo thē Ismael who was circūcised:
Lo them Ishmael who was circumcised:
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asmuch as was on gods behalf, he receiued the sacrament that might assure him that God accoūted him of the number of his children, that he was a member of Iesus Christe, that the cursse which he had drawen from Adam, was abolished:
as as was on God's behalf, he received the sacrament that might assure him that God accounted him of the number of his children, that he was a member of Iesus Christ, that the curse which he had drawn from Adam, was abolished:
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yea but this stoode him in no steed at all. Asmuch may be said of Esau, & of all their like:
yea but this stood him in no steed At all. As may be said of Esau, & of all their like:
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but howsoeuer it was, we must not despise the benefite that he shewed towardes all the stocke of Abraham.
but howsoever it was, we must not despise the benefit that he showed towards all the stock of Abraham.
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As at this day when wee speake of the inestimable blessing that God hath bestowed vpon vs, when his Gospel was preached:
As At this day when we speak of the inestimable blessing that God hath bestowed upon us, when his Gospel was preached:
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this same shall be spoken vnto all indifferently.
this same shall be spoken unto all indifferently.
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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.
Men will say that God hath used a very singular mercy towards us, in as as he hath lightened us by his word, that we should know the Way of salvation.
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In the meane time, we see others that wander in darckenesse and confusion, as if God had forgotten and altogither cast them off.
In the mean time, we see Others that wander in darkness and confusion, as if God had forgotten and altogether cast them off.
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Beholde the Papists, albeit they bee ful of pride and rebellion, yet they are tossed too & fro of Sathan:
Behold the Papists, albeit they be full of pride and rebellion, yet they Are tossed too & from of Sathan:
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so as they know neither way nor path:
so as they know neither Way nor path:
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& 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,
& in mean time god calls us to him daily, & there is mention of his Covenant, to the end that we should know that he is always merciful unto us,
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and that we may call vpon him in a true certaintie, not douting, but that he wil be our father.
and that we may call upon him in a true certainty, not doubting, but that he will be our father.
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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:
Behold then a benefit, which we ought not to esteem lightly off: and yet there Are a great many, too whom this serveth not, but to condemnation:
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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.
For there is So much the more unthankfulness, if they be rebels against God, and disdain to accept the fatherly favour that he offered unto them.
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So then, beholde such a fauour already bestowed vppon vs, as that was vppon the stocke of Abraham:
So then, behold such a favour already bestowed upon us, as that was upon the stock of Abraham:
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but yet there was also a seconde grace, the which must yet be restrained to these bounds:
but yet there was also a seconde grace, the which must yet be restrained to these bounds:
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to witt, that God hath chosen of this stock, those that hath seemed good vnto him,
to wit, that God hath chosen of this stock, those that hath seemed good unto him,
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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:
as he received Isaac to him self, and Ishmael had no place in his house: he might well be accounted for a time a member of his house:
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but in the end he was cut off. Asmuch may be said of the children of Keturah:
but in the end he was Cut off. As may be said of the children of Keturah:
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and beholde although Esau were the first borne, yet God shut him out. See therefore a second fauour which was in Abrahams familie:
and behold although Esau were the First born, yet God shut him out. See Therefore a second favour which was in Abrahams family:
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that is, that God helde to himself, those that he thought good. For Iacob was as the roote of this stock which sprong afterwardes.
that is, that God held to himself, those that he Thought good. For Iacob was as the root of this stock which sprung afterwards.
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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 farther mark for what cause all the elect were figured in his person, and that God sets forth unto us, that they have not that of them selves, which he through his only Goodness gives unto them,
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and that they cannot brag, that this was of their owne moouing, that they attayned to saluation:
and that they cannot brag, that this was of their own moving, that they attained to salvation:
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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.
but that they were drawn to it, yea in as as they were chosen before the creation of the world and consequently before their birth.
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Beholde, wherefore S. Paule, in this place that we haue aledged, for the more ful declaration adioyneth the testimonie of Moyses:
Behold, Wherefore S. Paul, in this place that we have alleged, for the more full declaration adjoineth the testimony of Moses:
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I wil haue mercie on him on whome I wil haue mercie: & I wil haue compassion on him, on whom I wil haue compassion.
I will have mercy on him on whom I will have mercy: & I will have compassion on him, on whom I will have compassion.
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It shoulde seeme that this is a broken speech and from the purpose: but it is of great importaunce:
It should seem that this is a broken speech and from the purpose: but it is of great importance:
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For it is asmuch as if GOD had sayde, I knowe whome I will reserue, and there is no neede that any come in this case too pleade with mee:
For it is as as if GOD had said, I know whom I will reserve, and there is no need that any come in this case too plead with me:
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For this consisteth in my libertie. Whē we shall mark our common speach, this shall not be darke at all.
For this Consisteth in my liberty. When we shall mark our Common speech, this shall not be dark At all.
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For if a man say, I wil doe that, I wil doe:
For if a man say, I will do that, I will do:
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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:
that is to say, I will do that which I think good to do, by this he shows, that he will not submit him self to any person:
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hee sheweth that he is neither tied nor bound to open his counsel & purpose, in that he hath to do.
he shows that he is neither tied nor bound to open his counsel & purpose, in that he hath to do.
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So God saieth, I will shew mercie to him, that I wil shewe mercie: as if he should say:
So God Saith, I will show mercy to him, that I will show mercy: as if he should say:
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My mercie dependeth neither vppon this or that, neither must the cause bee sought in any other,
My mercy dependeth neither upon this or that, neither must the cause be sought in any other,
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nor I bound to any lawe: For I knowe what I ought to do:
nor I bound to any law: For I know what I ought to do:
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& in the meane time my mercie shall haue place, and I wil shewe mercie to whom I will shew mercie: That is to say:
& in the mean time my mercy shall have place, and I will show mercy to whom I will show mercy: That is to say:
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I mark not who is woorthy of it. For there is not one:
I mark not who is worthy of it. For there is not one:
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But yet I will not cease to shew mercie to some, to witte, to such as I shall haue chosen.
But yet I will not cease to show mercy to Some, to wit, to such as I shall have chosen.
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Marke then how precisely God speaketh:
Mark then how precisely God speaks:
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and this is to beate downe whatsoeuer men can alledge to shutte the doore against all curiositie,
and this is to beat down whatsoever men can allege to shut the door against all curiosity,
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and set a barre against all presumption:
and Set a bar against all presumption:
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& that we doe simply reuerence him, leauing that to him which hee hath reserued to himself:
& that we do simply Reverence him, leaving that to him which he hath reserved to himself:
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that is to say, when hee saueth, it is of his free goodnes:
that is to say, when he Saveth, it is of his free Goodness:
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and whē he condemneth, that we shoulde not enterprise to barke against God, but that we shut vp our mouth:
and when he Condemneth, that we should not enterprise to bark against God, but that we shut up our Mouth:
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vnlesse it bee to glorifie him. Now let vs mark that this was spoken by Moyses whē the people already multiplied,
unless it be to Glorify him. Now let us mark that this was spoken by Moses when the people already multiplied,
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& after that God had brought thē out of Egypt.
& After that God had brought them out of Egypt.
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Behold a Church descended from the race of Iacob? For from this same barren house,
Behold a Church descended from the raze of Iacob? For from this same barren house,
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and which was as it were desolate, GOD had drawen so greate a multitud therefrom, that this seemed rather to bee a notorious miracle,
and which was as it were desolate, GOD had drawn so great a multitude therefrom, that this seemed rather to be a notorious miracle,
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& that this promise was verified: that Abrahams seede should be at the starres of Heauen.
& that this promise was verified: that Abrahams seed should be At the Stars of Heaven.
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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:
Was not this in a goodly show in respect of men? God say of this multitude Here, I will retain as many as I shall think good:
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I will shewe mercy to whome I will shewe mercie, and let no man aske the reason therof.
I will show mercy to whom I will show mercy, and let no man ask the reason thereof.
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It is true in deede that God hath reason, but it followeth not therefore that we can comprehend it,
It is true in deed that God hath reason, but it follows not Therefore that we can comprehend it,
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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:
or that we must break out beyond our bounds into his secrets. We must Therefore know that in respect of us, there is no reason:
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but the counsaile of God ought to be vnto vs in all respectes the rule of righteousnesse, wisedome and equitie.
but the counsel of God ought to be unto us in all respects the Rule of righteousness, Wisdom and equity.
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Mark therefore how the exposition of S. Paule agreeth very well to that which is heere pronounced:
Mark Therefore how the exposition of S. Paul agreeth very well to that which is Here pronounced:
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that is to wit, that there were two peoples in the belly of Rebecca, and that frō her bowels twoo nations should bee deuided:
that is to wit, that there were two peoples in the belly of Rebecca, and that from her bowels twoo Nations should be divided:
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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:
and this was as as if God had testified, that there should be such a divorce, that yet the stock of Iacob should remain blessed:
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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.
Not altogether without exception, but those whom it should please GOD to keep to himself, as he had chosen them before the creation of the world.
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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:
See them the sum of that which is contained Here. But before we go any farther, let us well note that which hath been said:
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that is to say, that the principall thing which we haue to obserue, is this, that God will haue the whole praise of our saluation to bee attributed to him.
that is to say, that the principal thing which we have to observe, is this, that God will have the Whole praise of our salvation to be attributed to him.
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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:
For what is the root & beginning of the Church? It is his election. See whereto Moses calls us, yea according to the Interpretation of S. Paul:
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and the texte also heerein is moste plaine.
and the text also herein is most plain.
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For heere (as I haue saide) there is not any question of any earthly or transitory inheritance:
For Here (as I have said) there is not any question of any earthly or transitory inheritance:
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it is of euerlasting life that Abrahā had hoped for according to that he had receiued through the promise. Now see Iacob an heire:
it is of everlasting life that Abrahā had hoped for according to that he had received through the promise. Now see Iacob an heir:
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and why so? was it because he put himself in the fauour of God,
and why so? was it Because he put himself in the favour of God,
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or for that hee had purchased fauour for any thing hee brought? It was not so.
or for that he had purchased favour for any thing he brought? It was not so.
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See then Moyses text without any glose, which sheweth sufficiently, that the Church springeth from the pure grace of God:
See then Moses text without any gloze, which shows sufficiently, that the Church springs from the pure grace of God:
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& so that all the prayse of our saluation, must wholly be reserued to himself.
& so that all the praise of our salvation, must wholly be reserved to himself.
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Nowe, for all this, they that would ouerthrowe and darken this doctrine say, although that God knew no merite in Iacob:
Now, for all this, they that would overthrown and darken this Doctrine say, although that God knew no merit in Iacob:
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yet he foresaw wel inough that he shuld be such a one. Behold for what cause they say he was chosen, and Esau reiected.
yet he foresaw well enough that he should be such a one. Behold for what cause they say he was chosen, and Esau rejected.
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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.
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 superior cause, to wit, his foreknowledge.
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And what is that foreknowledge? It is that God foreseeth what manner of one euery one muste bee:
And what is that foreknowledge? It is that God Foreseeth what manner of one every one must be:
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and hee choseth (say they) those whome hee hath foreseene to be of a good nature and affection:
and he chooses (say they) those whom he hath foreseen to be of a good nature and affection:
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and it is no maruell if he accept them before others: For hee knoweth the good which appeereth not yet, but is to come.
and it is no marvel if he accept them before Others: For he Knoweth the good which appeareth not yet, but is to come.
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But such kinde of men haue no drop of the feare of God.
But such kind of men have no drop of the Fear of God.
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For they manifestly blaspheme against the holy ghost, who hath spokē by the mouth of S. Paule,
For they manifestly Blaspheme against the holy ghost, who hath spoken by the Mouth of S. Paul,
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and these mocke at that which S. Paul hath spoken as if it were a fable.
and these mock At that which S. Paul hath spoken as if it were a fable.
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For if a man accept their solution, thē hath S. Paul spoken as an ignorāt & vnaduised man:
For if a man accept their solution, them hath S. Paul spoken as an ignorant & unadvised man:
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For he taketh this reasō, he found neither good nor euil, neither in Isaack nor in Esau, nor in Iacob.
For he Takes this reason, he found neither good nor evil, neither in Isaac nor in Esau, nor in Iacob.
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Notwithstanding God chose the one and reiected the other. But the reply shall be easye, in the opinion of these fantastical persons.
Notwithstanding God chosen the one and rejected the other. But the reply shall be easy, in the opinion of these fantastical Persons.
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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.
And how? It is true that there was neither good nor evil: but there must be either good or evil, and God did so foresee it.
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But S. Paule presupposeth that this be true, to wit, that we are all damned,
But S. Paul presupposeth that this be true, to wit, that we Are all damned,
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and that vntill that God had chosen vs, it must needs be that we should remaine as Serpents full of venim,
and that until that God had chosen us, it must needs be that we should remain as Serpents full of venom,
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and that there was nothing in vs but matter of wrath & of the vēgeance of God,
and that there was nothing in us but matter of wrath & of the vengeance of God,
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and that wee are altogither confounded, and ful of poyson and iniquitie. Loe Iacobs case aswell as Esaus.
and that we Are altogether confounded, and full of poison and iniquity. Loe Iacobs case aswell as Esaus.
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For what shall wee finde in the race of Adam, but all corruption? Wee are therefore infected before God:
For what shall we find in the raze of Adam, but all corruption? we Are Therefore infected before God:
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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.
and in as as the root is accursed and vicious and altogether rotten, it must needs be that the fruits be of the same sort.
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So then when God shall leaue vs such as wee are, it must needes be that we all perish,
So then when God shall leave us such as we Are, it must needs be that we all perish,
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and that there remaine not one, but that wee be all loste and consumed.
and that there remain not one, but that we be all lost and consumed.
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To be short, this doctrine is common enough in the holy Scripture, that we are all the children of wrath.
To be short, this Doctrine is Common enough in the holy Scripture, that we Are all the children of wrath.
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It followeth then that there was no diuersitie in Esau and Iacob, and that God had not distinguished the one from the other,
It follows then that there was no diversity in Esau and Iacob, and that God had not distinguished the one from the other,
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for that hee found or foresawe any good either in the one or other.
for that he found or foresaw any good either in the one or other.
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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.
For what could he foresee, but this corrupted mass of Adam, that brings forth no other fruit but malediction? See Therefore what he forsaw aswell in the one as in the other indifferently.
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582
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.
It follows them, that he had put in Iacob that which is found in him, and that he left Esau such a one as his birth brought him forth.
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See also why it is said in another place, That God hath chosen vs, to the end that we should be holy & vnblamable before him.
See also why it is said in Another place, That God hath chosen us, to the end that we should be holy & Unblamable before him.
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He sayth not, because God foresaw that we should be holy, he hath chosen vs:
He say not, Because God foresaw that we should be holy, he hath chosen us:
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but contrariwise he deriueth all our holynesse and righteousnesse, and all the good which shalbe found in vs, he deriueth it from this roote:
but contrariwise he deriveth all our holiness and righteousness, and all the good which shall found in us, he deriveth it from this root:
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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.
to wit, from the election of God, to the end we should walk in his Fear, that we should have Some integrity in us, that we should have Some zeal and affection to do well.
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If this be so, it followeth then that God hath foreseene nothing in vs. For let vs take away election,
If this be so, it follows then that God hath foreseen nothing in us For let us take away election,
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and what shall there remaine? As we haue declared, we remaine altogither lost and accursed. And not without cause:
and what shall there remain? As we have declared, we remain altogether lost and accursed. And not without cause:
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For God saw nothing in vs but corruption:
For God saw nothing in us but corruption:
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and it must needes be that he must dissalowe vs, & renounce vs, as it is said, that he repented that hee had made man.
and it must needs be that he must dissalowe us, & renounce us, as it is said, that he repented that he had made man.
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Behold then what we may alledge on our part.
Behold then what we may allege on our part.
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So then, this is too tryfling a folly to say, that God hath chosen his, according as he foresawe they should become afterwardes:
So then, this is too trifling a folly to say, that God hath chosen his, according as he foresaw they should become afterwards:
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for it must needes be, that he put in them, that which is good, and place it there, because hee hath chosen them.
for it must needs be, that he put in them, that which is good, and place it there, Because he hath chosen them.
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Marke therefore the first step whereby wee must begin:
Mark Therefore the First step whereby we must begin:
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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:
that is to say, that we nothing differ one from Another, unless in this, that God hath discerned us Mark also for what cause S. Paul dissanulleth all the glory the which men may usurp:
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Who is it (saith he) that doth discerne thee? hee hath nothing but this word there to beate downe & dissanul all pride.
Who is it (Says he) that does discern thee? he hath nothing but this word there to beat down & dissanul all pride.
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597
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,
And why so? For haste thou any thing (Says he) which is thine own? Hereby he shows that men cannot choose their own place, to say, I will dispose my self to do good,
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598
& God shall haue pitie vpon me, and I wil com vnto his grace, I will haue a good motion, I will haue this preparation.
& God shall have pity upon me, and I will come unto his grace, I will have a good motion, I will have this preparation.
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599
Now S. Paule excludeth all this, in saying that we are all lost, that one with another, we must be all throwen downe,
Now S. Paul excludeth all this, in saying that we Are all lost, that one with Another, we must be all thrown down,
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and enter into the gulfe of hel, except it please God to discerne vs. Loe from whence all our dignitie and excellencie commeth:
and enter into the gulf of hell, except it please God to discern us Lo from whence all our dignity and excellency comes:
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that is, for that it pleaseth God to lend vs his hand.
that is, for that it Pleases God to lend us his hand.
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Againe let vs holde fast this principle, and apply all this doctrine which we haue rehearsed to this purpose,
Again let us hold fast this principle, and apply all this Doctrine which we have rehearsed to this purpose,
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603
how God hath set forth vnto vs, in Iacob & Esau, a glasse to looke into.
how God hath Set forth unto us, in Iacob & Esau, a glass to look into.
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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:
Likewise let us content our selves, that these two Persons may be unto us, as two lively Images, to show us that the world in it self, is of like condition:
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605
but that one sort is called and not the other because it hath so pleased God.
but that one sort is called and not the other Because it hath so pleased God.
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606
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:
And specially (as I have noted) Iacob was the younger, & it seemed rather that he should be Subject to his brother, according to the order of nature:
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607
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:
notwtihstanding mark that he was placed in the degree of the First born and Esau not only was put under him, but he was utterly rejected:
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608
For in the end he had no part nor portion in the church.
For in the end he had no part nor portion in the Church.
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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,
This thing shows very well unto us, that God would hold us always convicted, that there is no question of bringing any thing before God on our part, to thrust in our selves there,
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610
as if we had any valure and woorthynesse in vs: For God is not contrary to himselfe:
as if we had any valour and woorthynesse in us: For God is not contrary to himself:
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neuerthelesse he would shew heere a certaine kinde of repugnancie and contraryetie.
nevertheless he would show Here a certain kind of repugnancy and contraryetie.
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It is he which ordayned that the first borne of the house, should be the head.
It is he which ordained that the First born of the house, should be the head.
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613
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:
Now he Set down this law: and yet in the mean time he Overthroweth it: but (as I have said) all this agreeth very well:
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For God is aboue his ordinary law, & yet he wold change that which was accustomed by a common rule:
For God is above his ordinary law, & yet he would change that which was accustomed by a Common Rule:
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& 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:
& he does it to the end that we should know that it is 〈 ◊ 〉 (as S. Paul also hath said) neither of the willer, nor of the runner:
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but onely of him which sheweth mercie. but only of him which shows mercy.
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Nowe when S. Paule saith, that it is neither of him that willeth, nor of him that runneth:
Now when S. Paul Says, that it is neither of him that wills, nor of him that Runneth:
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hee meaneth not that wee may haue some good will of our selues: as he hath declared in another place:
he means not that we may have Some good will of our selves: as he hath declared in Another place:
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For it is God which giueth it: For it is God which gives it:
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and also hee meaneth not that we can inforce our selues but he sheweth that men haue nothing;
and also he means not that we can enforce our selves but he shows that men have nothing;
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and therefore they can bring nothing to God. There is nothing then but his mercye alone.
and Therefore they can bring nothing to God. There is nothing then but his mercy alone.
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For if men had any thing to sette against it, there must bee a parting of stakes,
For if men had any thing to Set against it, there must be a parting of stakes,
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and that must bee knowen which is from God, and that which is from men.
and that must be known which is from God, and that which is from men.
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And then it might bee said, that wee haue not all from the onely mercie of God:
And then it might be said, that we have not all from the only mercy of God:
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but that therein there is our good will, our good running and our good zeale. Men might so speake:
but that therein there is our good will, our good running and our good zeal. Men might so speak:
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But Sainte Paule woulde heere make frustrate, whatsoeuer men might bringe of them selues, and shewe that nothing hath dominion heerein,
But Saint Paul would Here make frustrate, whatsoever men might bring of them selves, and show that nothing hath dominion herein,
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but the onely mercy of GOD.
but the only mercy of GOD.
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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,
It is very true that many people will enforce them selves, yea and they allege the Exampl of the Iewes, who were swollen as Toads with a devilish kind of pride, thinking that God was bound as it were to them,
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and who would bee accounted righteous according to their woorkes:
and who would be accounted righteous according to their works:
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but heerein they deceiue them selues, and shall doe nothing but goe backe in steade of going forwarde.
but herein they deceive them selves, and shall do nothing but go back in stead of going forward.
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When men presume so of them selues, it is certaine that they rob God of his honour.
When men presume so of them selves, it is certain that they rob God of his honour.
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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,
See then these sacrilegious Persons and Worse then thieves, and moreover until God shall have renewed us, whatsoever goodly show we have, it is certain, that there is nothing in us but stinch,
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and wee shall bee as vile vermine before GOD. So then let vs not pretende that we can either will or runne:
and we shall be as vile vermin before GOD. So then let us not pretend that we can either will or run:
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but it behooueth that God finde vs as lost, and that hee recouer vs from that bottomlesse pitte,
but it behooveth that God find us as lost, and that he recover us from that bottomless pit,
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and that hee separate vs from them with whome wee were lost, and to whome wee were alike.
and that he separate us from them with whom we were lost, and to whom we were alike.
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For (as I haue sayde) the condition of mankinde is all one.
For (as I have said) the condition of mankind is all one.
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It is true, that the one sorte, are the Children of wrath, and the other God blesseth.
It is true, that the one sort, Are the Children of wrath, and the other God Blesses.
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But from whence commeth this separation, and this diuorse? From mercie.
But from whence comes this separation, and this divorce? From mercy.
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And wee must not goe to enquire any farther, but wee must content our selues with this worde alone, in stead of all reason.
And we must not go to inquire any farther, but we must content our selves with this word alone, in stead of all reason.
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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,
Mark then for what cause, namely the firstborn was cast out from his place: and in the mean season Iacob who was the inferior, was Set in his place,
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yea, to remaine the onely heyre. When Malachie the Prophet speaketh of this, he reprocheth vnto the Iewes their ingratitude.
yea, to remain the only heir. When Malachi the Prophet speaks of this, he Reproacheth unto the Iewes their ingratitude.
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It is true that this was for an outwarde signe, that GOD had chosen Iacob rather then Esau,
It is true that this was for an outward Signen, that GOD had chosen Iacob rather then Esau,
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for asmuche as hee had giuen the lande of Canaan to be his inheritance, and that Esau was sent farre off amiddest the Mountaynes:
for asmuch as he had given the land of Canaan to be his inheritance, and that Esau was sent Far off amidst the Mountains:
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but this is not the sentence wherevppon the Prophete resteth: hee looketh vnto a thing much higher.
but this is not the sentence whereupon the Prophet rests: he looks unto a thing much higher.
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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.
Saint Paul also when he uses this testimony of his, seeing that GOD had taken unto him self the stock of Iacob, he attributeth all this to his mere mercy: But the Prophet Saith.
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And Esau, was hee not the brother of Iacob? As if hee shoulde say.
And Esau, was he not the brother of Iacob? As if he should say.
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You are ful of pryde and obstinacie, yea, you burst your selues therein, and it costes you nothing to say, ô we are of the holy & sacred stocke of Abraham:
You Are full of pride and obstinacy, yea, you burst your selves therein, and it costs you nothing to say, o we Are of the holy & sacred stock of Abraham:
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wee are the Church, we are the people whome God hath blessed and sanctified:
we Are the Church, we Are the people whom God hath blessed and sanctified:
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yea, & from whence haue you this (saith he?) For was not Esau, Iacobs brother? You see the Idumeans your brethren:
yea, & from whence have you this (Says he?) For was not Esau, Iacobs brother? You see the Idumeans your brothers:
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& are they the people of God? you say that they are straungers from the Church:
& Are they the people of God? you say that they Are Strangers from the Church:
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& although they haue circumcision, yet notwithstanding God hath cut thē off.
& although they have circumcision, yet notwithstanding God hath Cut them off.
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And whence commeth this (saith hee?) Who is it that hath so separated them? If you will goe from age to age:
And whence comes this (Says he?) Who is it that hath so separated them? If you will go from age to age:
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very well, you shall finde howe you are the Children of Iacob.
very well, you shall find how you Are the Children of Iacob.
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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:
And Esau, whose child was he I pray you? Did not he descend from Abraham and Isaac aswell as you? But Here he speaks not only of the land of Canaan:
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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.
but he Goes farther, and say That he loved Iacob, & hated Esau And this love which he bore unto Iacob, from whence proceeded it? It is certain that Iacob could not be accepted of him (as we have said) being considered in himself.
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For behold him the child of wrath, & bringing nothing from the wombe of his mother,
For behold him the child of wrath, & bringing nothing from the womb of his mother,
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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.
but this horrible curse, which was cast upon all mankind: notwithstanding God did love him. Now God loves not iniquity, he hates sin as we know.
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How thē loued he Iacob? This was for that he drew him from that perdition, wherin he was.
How them loved he Iacob? This was for that he drew him from that perdition, wherein he was.
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And why did he hate Esau? Nowe it is very true that there is iuste cause why God should hate all mankinde:
And why did he hate Esau? Now it is very true that there is just cause why God should hate all mankind:
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For as wee haue said, there is nothing in vs but vice and iniquitie:
For as we have said, there is nothing in us but vice and iniquity:
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but yet when wee will goe farther, and that wee will demaunde, why God before hee created the worlde,
but yet when we will go farther, and that we will demand, why God before he created the world,
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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:
and before the fallen of Adam, why this should be, that he would hate or love? Here we must hold our selves mute and still:
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Heere wee must not lifte vp our hornes.
Here we must not lift up our horns.
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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,
For what shall we gain, when we will enter into debate and question with God? It is certain that we shall cast stones upon our own Heads,
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and they will fall neither heere nor there, they cannot reach vnto the maiestie of God:
and they will fallen neither Here nor there, they cannot reach unto the majesty of God:
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but they shall returne vppon our owne pates, and it must be that we be crusshed and brused therewith.
but they shall return upon our own pates, and it must be that we be crushed and Bruised therewith.
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Beholde then what wee shall gaine when wee open our throte, to caste foorth blasphemyes against God:
Behold then what we shall gain when we open our throat, to cast forth Blasphemies against God:
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For we shall but cast out our dartes & stones into the ayre:
For we shall but cast out our darts & stones into the air:
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but they shall not reach vnto him, it shalbe rather that we be pearced and wounded by them,
but they shall not reach unto him, it shall rather that we be pierced and wounded by them,
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and that we remaine confounded in that our rashnesse and ouerweening.
and that we remain confounded in that our rashness and overweening.
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Thus, let vs content our selues with that which God hath pronounced, that is to say:
Thus, let us content our selves with that which God hath pronounced, that is to say:
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that hee hath hated Esau and loued Iacob.
that he hath hated Esau and loved Iacob.
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Now by this the Children of Iacob were aswell conuinced, that they had nothing whereof they might glory in them selues,
Now by this the Children of Iacob were aswell convinced, that they had nothing whereof they might glory in them selves,
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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 that there rested nothing, but that they made an acknowledgement unto God of such a liberal and bountiful Goodness which he had used towards them,
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and whereof none coulde finde any reason, vnlesse in this that it so pleased him. But notwithstāding they were ful of impietie against God, and woulde holde this priuiledge:
and whereof none could find any reason, unless in this that it so pleased him. But notwithstanding they were full of impiety against God, and would hold this privilege:
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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 God shows them, that it does not belong unto them, and that if they accounted him for their father, they must be his children.
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But heereby we are admonished, that although our saluation proceede from the only grace of God,
But hereby we Are admonished, that although our salvation proceed from the only grace of God,
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and that therin it consisteth to the ende:
and that therein it Consisteth to the end:
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Notwithstanding it followeth not, that vnder the shadowe heereof, wee can let loose our selues to euill,
Notwithstanding it follows not, that under the shadow hereof, we can let lose our selves to evil,
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and giue ouer our selues therto.
and give over our selves thereto.
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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.
But there Are villains & Dogs that bark against God, & there Are also Hogs, which overthrow this Doctrine of election, by their lose and lewd life.
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For there are two sortes of people, that are enemyes to this doctrine. The one are as dogges, & the other as Hogges.
For there Are two sorts of people, that Are enemies to this Doctrine. The one Are as Dogs, & the other as Hogs.
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The one, which are they? they which will and come to shewe their teeth, and who despite God by their wicked questions:
The one, which Are they? they which will and come to show their teeth, and who despite God by their wicked questions:
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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,
as we see At this day in those villains who make no scruple, to rend in Pieces all the holy Scripture to corrupt, pervert, falsify & adulterate all,
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so that they may darken the election of God, to witte, to make nothing of all.
so that they may darken the election of God, to wit, to make nothing of all.
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And marke whervnto this tēdeth, to make this doctrine odious.
And mark whereunto this tendeth, to make this Doctrine odious.
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For they wil say, that they that thus speake, they put no more any difference betwixt good and euil,
For they will say, that they that thus speak, they put no more any difference betwixt good and evil,
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& that God by this meane shoulde become vnrighteouse, if he should put any difference betweene one and an other,
& that God by this mean should become unrighteous, if he should put any difference between one and an other,
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& that there should bee acceptaunce of persones in him. Beholde then the dogges that barke and whet their teeth against this doctrine.
& that there should be acceptance of Persons in him. Behold then the Dogs that bark and whet their teeth against this Doctrine.
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Nowe there are also Hogs which will not despite in such sorte against it, but wil say, very wel.
Now there Are also Hogs which will not despite in such sort against it, but will say, very well.
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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:
If I be elected I may do as much evil as I will: For God knows well how to keep me, and I can never perish:
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and contrarywise if I be reprobate, why shoulde I torment my selfe so much to doe well, seeing that I can neuer be saued.
and contrariwise if I be Reprobate, why should I torment my self so much to do well, seeing that I can never be saved.
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These then (as I haue already sayd) come not to spue vp their contradictions, to ouerthrowe the trueth of God:
These then (as I have already said) come not to spue up their contradictions, to overthrown the truth of God:
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but they wallowe there, and remayne in their sinnes as brute beastes.
but they wallow there, and remain in their Sins as brutus beasts.
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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.
But we must take heed both of the one and the other And for this cause (as I have said) the Prophet Malachi showing to the people, that all that he had done unto them, Come of the mere & free bounty of God, exhorteth them to holiness of life.
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And therefore as it is said vnto vs, that God is the author of our saluation,
And Therefore as it is said unto us, that God is the author of our salvation,
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and that we can bring nothing to serue in that matter, and that yet wee must alwayes be kept vnder his garde,
and that we can bring nothing to serve in that matter, and that yet we must always be kept under his guard,
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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:
and that he must perfect & accomplish that which he hath begun, let not this be to the end, to let lose the bridle to our vices:
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but rather to keepe vs in his feare.
but rather to keep us in his Fear.
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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:
And in very deed when S. Paul Says, that these Are the hidden letters, & that it is an incomprehensible secret, to know who be the children of God, he adds:
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Whosoeuer calleth vppon the name of God, let him departe from all iniquitie. Whosoever calls upon the name of God, let him depart from all iniquity.
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Let vs marke then, that GOD woulde giue vs no occasion to doe euill, when hee chose vs without any regarde to our merites,
Let us mark then, that GOD would give us no occasion to do evil, when he chosen us without any regard to our merits,
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and that hee also maintaineth vs by his meere goodnesse:
and that he also maintaineth us by his mere Goodness:
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but this is to the end that we should honour him, and we should walke in so much the greater carefulnesse.
but this is to the end that we should honour him, and we should walk in so much the greater carefulness.
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And therefore let vs returne to that we haue touched:
And Therefore let us return to that we have touched:
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to wit, that he hath chosen vs, to the ende that wee shoulde bee holy and without blame before his face.
to wit, that he hath chosen us, to the end that we should be holy and without blame before his face.
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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 is true that he hath not chosen us, for that he found us such: but when he chosen us, it was to the end we should be such.
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It behoueth therefore that we march thither, and that this be the Mark that wee aime at all the dayes of our life.
It behooves Therefore that we march thither, and that this be the Mark that we aim At all the days of our life.
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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,
But now let us fallen down before the majesty of our good GOD, in acknowledging of our Faults, praying him that he will in such sort make us to feel them, that it may be to humble us,
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and to drawe vs to true repentaunce, to the ende, we may renounce all our fleshly lustes and affections:
and to draw us to true Repentance, to the end, we may renounce all our fleshly lusts and affections:
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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 being so cast down in our selves, we may be enlightened by the power of his holy Spirit, to the end to serve and honour him all the time of our life:
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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 by this means we may so much the more be stirred up to give our selves wholly to him, knowing that we hold all of his mere Goodness:
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and that this may bee to glorifie his holy name, not onely in mouth but in our whole life. That not only, &c.
and that this may be to Glorify his holy name, not only in Mouth but in our Whole life. That not only, etc.
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❧ The third Sermon of Iacob and Esau, Genesis 25. 21 Now when Rebecca had conceaued.
❧ The third Sermon of Iacob and Esau, Genesis 25. 21 Now when Rebecca had conceived.
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The Children stroue within her belly. And she said.
The Children strove within her belly. And she said.
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If it be so, to what end is it, or why doe I liue? and shee went to aske councell of the Lord.
If it be so, to what end is it, or why do I live? and she went to ask council of the Lord.
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22 And the Lord sayde vnto her, there are two peoples in thy wombe, and two nations brought forth out of thy wombe shalbe deuided, of whom one shalbe mightier then the other,22 And the Lord said unto her, there Are two peoples in thy womb, and two Nations brought forth out of thy womb shall divided, of whom one shall Mightier then the other,
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and the elder shall serue the younger.
and the elder shall serve the younger.
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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,
IT is a thing that much Troubles men's spirits, when they see the estate of the world so confused, that the most part do manifestly despite God,
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and it seemeth that they haue cōspired with the deuill, to the end to giue ouer them selues to all mischiefe.
and it seems that they have conspired with the Devil, to the end to give over them selves to all mischief.
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For this is thought a thing greatly against reason, that GOD should create men to destroy them.
For this is Thought a thing greatly against reason, that GOD should create men to destroy them.
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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,
Wherefore then is it, that he suffers the greatest number so to fallen? If it be said that this ought to be imputed not to God,
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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:
but to those that of their own accord throw them selves so to perdition, yet this makes no whit to the appeasing of those Troubles, that we may conceive:
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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,
For could not God remedy it? Why is it then that he doth it not? They that allege a simple permission, that God Layeth the bridle upon every men neck,
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and that euery one guideth himself according to his owne free will: yet they cannot well vndoe this knot:
and that every one guideth himself according to his own free will: yet they cannot well undo this knot:
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to witte, why God hath not created men of another sorte:
to wit, why God hath not created men of Another sort:
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and wherefore hee hath suffered that they should be so weake, yea and enclyned to euill and corruption:
and Wherefore he hath suffered that they should be so weak, yea and inclined to evil and corruption:
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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.
and seeing that he knew their infirmity, Wherefore is it, that he does not help them and provide them Some remedy? This Therefore is to entangle our selves in great torments & Troubles.
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But it behoueth that we goe yet farther:
But it behooves that we go yet farther:
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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.
For it is certain (as the Scripture Declareth) that there is nothing which doth not perish, Saving that which God Preserveth through his mere Goodness and free bounty.
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But now, how commeth it to passe, that God choseth onely the tenth or the hundreth parte of men,
But now, how comes it to pass, that God chooses only the tenth or the Hundredth part of men,
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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,
and Leaveth all the rest, knowing well that they Are swallowed up in hell and lost? Wherefore doth he not reach out his hand to help them,
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yea why hath hee ordayned them to destruction, as the Scripture speaketh? For marke the very woordes of Solomon:
yea why hath he ordained them to destruction, as the Scripture speaks? For mark the very words of Solomon:
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Beholde a sentence, which driueth vs from such hard questions: and many are therein entangled, as it were among thornes:
Behold a sentence, which Driveth us from such hard questions: and many Are therein entangled, as it were among thorns:
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And further they thrust in themselues so farre, that they are altogither confounded. But yet there is a tentation farre greater.
And further they thrust in themselves so Far, that they Are altogether confounded. But yet there is a tentation Far greater.
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For besides that generalitie of the worlde, the like is seene also in the Church:
For beside that generality of the world, the like is seen also in the Church:
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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,
that is, that when the Gospel hath been preached to a Whole people, there Are then many Hypocrites, the Others Are rebels, Others become wholly brutish, in such sort that they profit but very little in this school,
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although God note all without exception to whom he speaketh.
although God note all without exception to whom he speaks.
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And beyond all these, a man shall finde many, who through contēpt & ingratitud wil shut against themselues the gate of saluation,
And beyond all these, a man shall find many, who through contempt & ingratitud will shut against themselves the gate of salvation,
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& 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,
& will reject all the graces of God: and not only this: but men shall find deadly enemies of the Doctrine, although they be of the household,
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And in very deed the prophet Esay hauing said, that god wold gather his church out of the world,
And in very deed the Prophet Isaiah having said, that god would gather his Church out of the world,
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& that he wold haue so great a people as should be wōderful, in stead of reioycing, he afterwards addeth: Alas my bowels.
& that he would have so great a people as should be wondered, in stead of rejoicing, he afterwards adds: Alas my bowels.
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Now by this he sheweth, that when it shall seeme that all must flourish & prosper,
Now by this he shows, that when it shall seem that all must flourish & prosper,
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& 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:
& that God must be glorified both of great & small, & that his banner must be displayed, to gather together the Whole world, to the end that with one accord all may serve God:
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then he discouereth a secret mischiefe. For the Prophet cryeth not onely alas the hands, alas the legges:
then he Discovereth a secret mischief. For the Prophet Cries not only alas the hands, alas the legs:
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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,
but he Cries out, alas my bowels, as though he would say, this mischief is so rooted in the Church, that it must be as it were mingled of so sundry sorts of men, that she must nourish in her own belly her own enemies,
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as we haue seene by the figure in Rebecca.
as we have seen by the figure in Rebecca.
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Now what is to bee doone therin? Euery one seeth that if we enter into such fantasies, we cannot haue any resolution,
Now what is to be done therein? Every one sees that if we enter into such fantasies, we cannot have any resolution,
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& the deuil wil thrust in himselfe amongst, to the ende to make vs blaspheme against God,
& the Devil will thrust in himself among, to the end to make us Blaspheme against God,
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or else to put such a bitternesse into our heart, that we shal seeme rather to be blocks of wood,
or Else to put such a bitterness into our heart, that we shall seem rather to be blocks of wood,
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then resonable creatures formed according to Gods image:
then reasonable creatures formed according to God's image:
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as we do see the experience therof in many people, who do becōe as it were mad & raging against god,
as we do see the experience thereof in many people, who do become as it were mad & raging against god,
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because they cānot rid thēselues from difficulties & douts. It is necessary therefore to search out a remedie.
Because they cannot rid themselves from difficulties & doubts. It is necessary Therefore to search out a remedy.
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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,
Now it is true that we cannot exempt Fully our selves from all passion, that At the First blush and as it were with Some puff we be not moved and troubled,
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and that our thoughts doe not wander, that we do not conceiue many thinges at randon,
and that our thoughts do not wander, that we do not conceive many things At random,
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and that wee haue not many disputes, bothe on the one side and on the other:
and that we have not many disputes, both on the one side and on the other:
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to be shorte, that wee be not tossed, as if there were some kinde of tempest & whirlewind, which carryed vs about.
to be short, that we be not tossed, as if there were Some kind of tempest & whirlwind, which carried us about.
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We can not haue our spirites altogither quiet, nor so well guyded, that they shall haue no troubles.
We can not have our spirits altogether quiet, nor so well guided, that they shall have no Troubles.
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And this is declared vnto vs in Rebecca, when shee sayeth. If it bee so, to what end I? or why doe I liue?
And this is declared unto us in Rebecca, when she Saith. If it be so, to what end I? or why do I live?
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She desireth death, and yet shee is the mother of the faithfull? Shee representeth the Church.
She Desires death, and yet she is the mother of the faithful? Shee Representeth the Church.
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Now if this were in her, that bare in her belly the hope of the saluation of the worlde:
Now if this were in her, that bore in her belly the hope of the salvation of the world:
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what shalbe in vs? So considering that we haue our mindes so ready to conceiue follyes and vanities,
what shall in us? So considering that we have our minds so ready to conceive folly's and vanities,
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and moreouer so ready also to cast vs off the hinges, & in the end so subiect to make vs storme against God,
and moreover so ready also to cast us off the hinges, & in the end so Subject to make us storm against God,
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so much the rather it standeth vs in hande to search out the remedy. Now that is heere giuen vs in Rebecca:
so much the rather it Stands us in hand to search out the remedy. Now that is Here given us in Rebecca:
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For she fodes not her selfe in her sadnesse, shee byteth not vpon the brydle,
For she foods not her self in her sadness, she biteth not upon the bridle,
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as many doe who sticke there, which seeke to haue no meane wherein to content themselues,
as many doe who stick there, which seek to have no mean wherein to content themselves,
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nor to make them quiet & setled:
nor to make them quiet & settled:
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but they wander this way and that way, and alwayes adde fantasies to fantasies, & plunge them selues so deepe in their imaginations, that the Deuill afterwards possesseth them,
but they wander this Way and that Way, and always add fantasies to fantasies, & plunge them selves so deep in their Imaginations, that the devil afterwards Possesses them,
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and driueth them by all violence and fury against God. Rebecca doth not so:
and Driveth them by all violence and fury against God. Rebecca does not so:
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But when she felt that this was an intolerable greefe vnto her, she withdraweth her self vnto God, she enquireth of him,
But when she felt that this was an intolerable grief unto her, she withdraweth her self unto God, she enquireth of him,
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and answere was giuen vnto her by and by.
and answer was given unto her by and by.
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She had therfore whervpon to rest her selfe, when she knewe that so was the good pleasure of GOD:
She had Therefore whereupon to rest her self, when she knew that so was the good pleasure of GOD:
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and when shee sawe what hee demaundeth:
and when she saw what he demandeth:
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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.
and that one of her own children should be Cut off from the Church, and the other reserved, she knowing this, it behooves that she rest there and submit her self thereunto: the which thing she does.
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For she striueth not against God. Likewise we read not that at any time after she murmured:
For she strives not against God. Likewise we read not that At any time After she murmured:
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but we see that she hearkened vnto God:
but we see that she harkened unto God:
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and brought forth children afterwards, and alwayes she rested her selfe in that which had bene said vnto her,
and brought forth children afterwards, and always she rested her self in that which had be said unto her,
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and set her minde and affection vpon Iacob.
and Set her mind and affection upon Iacob.
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And why so? Because she knewe that hee was ordained of God to be the blessed seed, which she had hoped for:
And why so? Because she knew that he was ordained of God to be the blessed seed, which she had hoped for:
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so as she behaued her self more manfully in this respect, then Isaack her husband.
so as she behaved her self more manfully in this respect, then Isaac her husband.
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Now this is to shew vs, that when wee are in any trouble, wee must straightway haue our recourse to God.
Now this is to show us, that when we Are in any trouble, we must straightway have our recourse to God.
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For our spirits are not able enough, too knowe these hidden things:
For our spirits Are not able enough, too know these hidden things:
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yea wee see that in the moste easyest things in the world (as seemeth vnto vs) we shalbe many times rauished & astonished.
yea we see that in the most Easiest things in the world (as seems unto us) we shall many times ravished & astonished.
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And what shal it be then, when the question shalbe of the iudgements of God, which are incomprehensible, and which are of so high and profounde matter, that the holy Ghoste teacheth vs, in steade of curious searching after thē, that we must adore them? shall men presume of their reason,
And what shall it be then, when the question shall of the Judgments of God, which Are incomprehensible, and which Are of so high and profound matter, that the holy Ghost Teaches us, in stead of curious searching After them, that we must adore them? shall men presume of their reason,
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& 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.
& of that they shall build upon their good liking, and shall they examine all After their own fantasy and opinion? It is certain that such presumption shall not remain unpunished: & it is seen also.
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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,
For Wherefore is it, that so many Dogs At this day spue out their Blasphemies against this Doctrine of predestination? It is Because they vouchsafe not to inquire At the Mouth of God,
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but they wil giue sentence as their braine wil beare, forsooth as though we were fit and sufficient.
but they will give sentence as their brain will bear, forsooth as though we were fit and sufficient.
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So then let vs followe the example of Rebecca:
So then let us follow the Exampl of Rebecca:
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that is to say, when all these questlons shall come before our eyes, and that we shall be tormented on euery side, in thinking:
that is to say, when all these questlons shall come before our eyes, and that we shall be tormented on every side, in thinking:
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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 how is it possible that the most part of the world shall perish, and the rest be saved? Howe comes it to pass, that one is elected and Another rejected? Howe is it that the greatest number go to destruction,
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and that there is but an handfull of people which God reserueth to him selfe?
and that there is but an handful of people which God reserveth to him self?
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When we shall bee thus tormented, let vs haue recourse vnto God:
When we shall be thus tormented, let us have recourse unto God:
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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.
that is to say, let us harken to that which is showed us in the holy Scripture, let us pray God that he will open our ears and our eyes, to the end we may understand his will.
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And farther haue wee this? It behoueth vs altogither to rest therein, and to bee quiet.
And farther have we this? It behooves us altogether to rest therein, and to be quiet.
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For there is no cause of disputing any farther, when God hath once pronounced his sentence.
For there is no cause of disputing any farther, when God hath once pronounced his sentence.
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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,
To be short, this is daily to show us, that we can not ever dispose our selves, to receive the instruction of the holy Scripture,
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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,
and to seek all our Wisdom there, unless we have this modesty and humility in us, not to desire to understand or know any thing,
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but that which is contayned therein. Wee neede not any reuelation from heauen at this day, as Rebecca had.
but that which is contained therein. we need not any Revelation from heaven At this day, as Rebecca had.
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It is very true that some coniectured that she went vnto some Prophet: but they were thin sowen in the worlde then.
It is very true that Some conjectured that she went unto Some Prophet: but they were thin sown in the world then.
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For a man may easily perceiue that Melchezedech was dead: and that there was not any moe then Abraham and Isaack.
For a man may Easily perceive that Melchezedech was dead: and that there was not any more then Abraham and Isaac.
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This then is a Dreame, to thinke that shee went to the schooles of the Prophets:
This then is a Dream, to think that she went to the Schools of the prophets:
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but she had a reuelation, as our text heere sheweth.
but she had a Revelation, as our text Here shows.
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And our condition at this day is not altogither like, and neither haue we also such neede thereof.
And our condition At this day is not altogether like, and neither have we also such need thereof.
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For then there was neither the Lawe nor the Gospel. At this day wee haue all perfection of doctrine:
For then there was neither the Law nor the Gospel. At this day we have all perfection of Doctrine:
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For God in olde time hath spoken vnto our Fathers, and not in secrete, nor in obscuritie (as sayeth Esaie the Prophet.)
For God in old time hath spoken unto our Father's, and not in secret, nor in obscurity (as Saith Isaiah the Prophet.)
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And this was not in vaine that hee sayde, that men should seeke him: as Moyses protesteth:
And this was not in vain that he said, that men should seek him: as Moses protesteth:
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Beholde the way, walke in the same: Behold the Way, walk in the same:
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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. I have Set before you this day, the Way of salvation, and Heaven and Earth Are Witnesses unto me, that I have declared unto you what you must do, to come unto everlasting life.
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And afterwardes although God haue his secretes (saith he in an other place) yet notwithstanding this, that is to say the summe of the lawe, is for you and for your children:
And afterwards although God have his secrets (Says he in an other place) yet notwithstanding this, that is to say the sum of the law, is for you and for your children:
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to the ende that you shoulde bee taught in the way of saluation.
to the end that you should be taught in the Way of salvation.
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But besides this wee haue yet the Gospel, wherein our Lord Iesus Christ hath shined vnto vs in all fulnesse:
But beside this we have yet the Gospel, wherein our Lord Iesus christ hath shined unto us in all fullness:
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For he is that sonne of righteousnesse.
For he is that son of righteousness.
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Seeing therefore wee haue so sufficient testimonyes, shall we demaunde that Angels come downe from Heauen,
Seeing Therefore we have so sufficient testimonies, shall we demand that Angels come down from Heaven,
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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 that God will yet open unto us that is hidden from us? But let us (as I have already said) content our selves with the holy Scripture.
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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:
And when there is any cause of inquiring After God, if we will have him for our master, let us come to the holy Scripture:
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& let vs remember that which Moyses saith:
& let us Remember that which Moses Says:
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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, Thou shalt not say, Who is he that shall ascend above the Clouds? Who is he that shall descend into the depth? Who is he that shall go over the sea? The word of the Lord is in thy heart,
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and in thy mouth, saith he. And seeing it is so that Moyses hath protested this in his time:and in thy Mouth, Says he. And seeing it is so that Moses hath protested this in his time:
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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.
At this day we have less occasion to wander Here and there, and to run At all adventure to inquire After the will of God.
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For (as I haue already sayd) the Gospel contayneth all perfection of doctrine:
For (as I have already said) the Gospel Containeth all perfection of Doctrine:
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and also beholde the onely meane, whereby we may bee thorowly satisfyed, and haue our mindes setled and stayed:
and also behold the only mean, whereby we may be thoroughly satisfied, and have our minds settled and stayed:
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that is to say, that we hearken to God speaking, and shew our selues teachable, to receiue that which he shall say.
that is to say, that we harken to God speaking, and show our selves teachable, to receive that which he shall say.
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For it is certaine, that as he hath answered to our mother Rebecca, that which hee knew to bee expedient:
For it is certain, that as he hath answered to our mother Rebecca, that which he knew to be expedient:
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So the Scripture likewise will not deceiue in this poynt:
So the Scripture likewise will not deceive in this point:
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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:
for it pronounceth clearly and manifestly, that God hath chosen us in Iesus christ before the creation of the world, according to his good pleasure, the which he hath purposed in himself. There needs no gloze:
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beholde God speaketh after this sort, that the most rude and ignorant may know, what there is contayned therin.
behold God speaks After this sort, that the most rude and ignorant may know, what there is contained therein.
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God then hath chosen vs (saieth S. Paule) and heereby he sheweth that he hath discerned vs from those which perish.
God then hath chosen us (Saith S. Paul) and hereby he shows that he hath discerned us from those which perish.
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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,
And mark how his mercy towards us hath the greater glory. For what letted that we should not remain in the same perdition that Others did,
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but that God was mercifull vnto vs, without any deferre of ours?
but that God was merciful unto us, without any defer of ours?
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But the better to expresse all, Saint Paule sayth, that he did chuse vs in Iesus Christe:
But the better to express all, Saint Paul say, that he did choose us in Iesus Christ:
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it followeth then that this is out of our persons.
it follows then that this is out of our Persons.
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If we had byn chosen in our selues, God should haue found some matter in vs to haue bene induced to loue vs,
If we had been chosen in our selves, God should have found Some matter in us to have be induced to love us,
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and to haue beene enclined to haue called vs to saluation. But what? Wee are chosen without our selues: that is to say:
and to have been inclined to have called us to salvation. But what? we Are chosen without our selves: that is to say:
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God had no regarde to that we were or might be, but our election is founded in Iesus Christ.
God had no regard to that we were or might be, but our election is founded in Iesus christ.
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And moreouer, hee yet giueth a more ample declaration: that is, according to his good purpose, which he had determined in himselfe:
And moreover, he yet gives a more ample declaration: that is, according to his good purpose, which he had determined in himself:
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it is certaine that all that is according to the purpose of man, is manifestly excluded:
it is certain that all that is according to the purpose of man, is manifestly excluded:
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and again when he sayth in himselfe: this is to admonish vs, that if we would knowe the cause why:
and again when he say in himself: this is to admonish us, that if we would know the cause why:
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it is as if wee would make an Anatomie of God, and goe euen into his hart & sound all his secrets.
it is as if we would make an Anatomy of God, and go even into his heart & found all his secrets.
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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,
And can we do thus? What overweening is this? So then, when we shall suffer our selves to be taught of God, it is certain, that he will answer us, in such sort,
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as shalbe necessary for vs, concerning that which belongeth to our saluation:
as shall necessary for us, Concerning that which belongeth to our salvation:
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and namely wee shall know that which surmounteth all mans vnderstāding, howe the one sorte are elected,
and namely we shall know that which surmounteth all men understanding, how the one sort Are elected,
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and the other reiected, and why the one haue no doctrine, as the Papistes and other infidels, whom God leaueth as poore blinde ones,
and the other rejected, and why the one have no Doctrine, as the Papists and other Infidels, whom God Leaveth as poor blind ones,
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& why the other are enlightened through the Gospel.
& why the other Are enlightened through the Gospel.
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And farther, concerning those to whom the Gospel is preached, the one receiue it with obedience,
And farther, Concerning those to whom the Gospel is preached, the one receive it with Obedience,
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& they are touched therwith to the quick, and perseuer in it to the end:
& they Are touched therewith to the quick, and persever in it to the end:
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& the other remaine blockish, or rather will be ful of outrage, to striue against God:
& the other remain blockish, or rather will be full of outrage, to strive against God:
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or else will be fickle and giue them selues ouer to all iniquitie, throwing of the yoke,
or Else will be fickle and give them selves over to all iniquity, throwing of the yoke,
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when they shall bee brought into the good way.
when they shall be brought into the good Way.
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And frō whence cōmeth this diuersitie? We must come to this foūtain that the holy scripture sheweth vs:
And from whence comes this diversity? We must come to this fountain that the holy scripture shows us:
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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:
that is, that the like grace hath not been showed to all. So then, behold our true Wisdom that is, that we be God's good Scholars:
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& we shall then be hisscholers, when we seeke to know nothing, but that he knoweth to be good & expedient for our saluation:
& we shall then be hisscholers, when we seek to know nothing, but that he Knoweth to be good & expedient for our salvation:
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and when we shal rest there, & learne to bring into captiuitie all our senses, & to keepe an hard hand vppon them.
and when we shall rest there, & Learn to bring into captivity all our Senses, & to keep an hard hand upon them.
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Then (say I) if we shall speake of the secrete election of God,
Then (say I) if we shall speak of the secret election of God,
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howe hee hath predestinated these whome hee would to saluation, and howe he hath cast off others: we shal neuer be troubled.
how he hath predestinated these whom he would to salvation, and how he hath cast off Others: we shall never be troubled.
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And why so? because we hauing inquired of Gods wil, we wil cōclude, that we must keepe ourselues to that which sheweth vs,
And why so? Because we having inquired of God's will, we will conclude, that we must keep ourselves to that which shows us,
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& 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,
& to that which the scripture imports, where he hath given us sufficient testimony of that which he Knoweth to be good for us Finally, there Are so many testimonies of Scripture, to cerfie us of this Doctrine that it must needs be, that all they that cannot rest there, must be as it were empoisoned of sathan,
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& 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 they have conceived the Spirit of venom, of pride and rebellion, to the end not to be ordered under the will of god:
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& that, to be short, they would despite all doctrine and instruction, and close vp their eyes against the ful light,
& that, to be short, they would despite all Doctrine and instruction, and close up their eyes against the full Light,
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& haue their eares stopped, albeit God hath spoken loude and cleerely, and that they haue occasion to content themselues somuch the more.
& have their ears stopped, albeit God hath spoken loud and clearly, and that they have occasion to content themselves So much the more.
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To heape vp all the testimonyes, is not needefull:
To heap up all the testimonies, is not needful:
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but this is sufficient that we haue had a summe, yea moste euident as I haue already briefely shewed.
but this is sufficient that we have had a sum, yea most evident as I have already briefly showed.
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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.
Again we have also, whereof to bless God & to Comfort our selves in him, when we know rightly to apply this Doctrine as it behooves.
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For in stead that these fantasticall & lightbraynes, who would seeme to bee so subtile & sharpe in fighting against god,
For in stead that these fantastical & lightbraynes, who would seem to be so subtle & sharp in fighting against god,
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& against his trueth, in stead that they search how they may gainsay him, we must mark how God doth satisfie vs,
& against his truth, in stead that they search how they may gainsay him, we must mark how God does satisfy us,
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and to what end he directeth this doctrine & to what purpose he would haue it serue vs, that is to knowe that wee are elected, and not all.
and to what end he directeth this Doctrine & to what purpose he would have it serve us, that is to know that we Are elected, and not all.
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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,
For in the First place, when we see, that we cannot receive the Gospel, unless it be by the special gift of God, this serveth to make us so much the more to magnify his Goodness towards us,
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and to see his iust iudgement against the reprobate, when hee depriueth them of this doctrine:
and to see his just judgement against the Reprobate, when he depriveth them of this Doctrine:
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as wee see in the Papacy, that men are as brute beasts, who erre & wander through deserts, without keeping way or path.
as we see in the Papacy, that men Are as brutus beasts, who err & wander through deserts, without keeping Way or path.
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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,
Now Concerning us, we have a sure testimony, which ought so much the more to stir us up to esteem this singular grace towards us And also whenwe see Some that have deaf ears,
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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:
although it be daily declared unto them familiarly, and that which is requisite for their salvation be (as I may say) chawed unto them, they continue always in their estate:
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or rather they are not a whitte touched, & they passe not to giue ouer themselues to al licenciousnes of life,
or rather they Are not a whit touched, & they pass not to give over themselves to all licenciousnes of life,
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as it were in despite of God:
as it were in despite of God:
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When wee see this, it is certaine, that our Lord hath so much the more bound vs vnto him,
When we see this, it is certain, that our Lord hath so much the more bound us unto him,
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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:
for that it hath pleased him to make us feel his Goodness, and that we have taken such a taste of the hope of salvation which he hath propounded unto us:
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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,
that we have renounced the world and whatsoever weakness there be in us, howsoever we Are full of vices and corruption, nevertheless we hate the evil that is in us,
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& we delight in that which is good. When then we haue this:
& we delight in that which is good. When then we have this:
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it is certaine, that if wee be not harder then yron and steele, wee ought to haue all rebellion shiuered and broken:
it is certain, that if we be not harder then iron and steel, we ought to have all rebellion shivered and broken:
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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.
and that we be inflamed with the love of God, & have our Mouth open to bless and praise that so excellent & magnificent grace, which he hath showed towards us See then the mark that the scripture sets before us Now in the mean time, these varletes will not stick to say.
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O shall God bee an accepter of persons? Forsooth as if God regarded in his election rich or poore,
O shall God be an accepter of Persons? Forsooth as if God regarded in his election rich or poor,
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as if he regarded a noble man, more then a poore man, or a wise man more then an Idiot.
as if he regarded a noble man, more then a poor man, or a wise man more then an Idiot.
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For marke what it is to accept persons.
For mark what it is to accept Persons.
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This word Person in the holy scripture importeth Looke or countenaunce, as also the Scripture vseth it.
This word Person in the holy scripture imports Look or countenance, as also the Scripture uses it.
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But God chooseth vs not for our fayre eyes. Who is it that discerned thee? wee alleadged yesterday that of S. Paule:
But God chooses us not for our fair eyes. Who is it that discerned thee? we alleged yesterday that of S. Paul:
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When God therefore chooseth these whom it pleased him, it is in his euerlasting councell, and in him selfe:
When God Therefore chooses these whom it pleased him, it is in his everlasting council, and in him self:
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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.
that is to say, he hath his secrets which we ought to Reverence, without farther inquiry why seeing this is so, it is certain that we cannot say, that he Accepteth Persons.
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And they which so speake are doltes, besides the malice that is in them.
And they which so speak Are dolts, beside the malice that is in them.
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Now then they will say, And how is it that the one shalbe saued by faith and not the other,
Now then they will say, And how is it that the one shall saved by faith and not the other,
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if all depend vpon the election of God? But yet heerein they shew to grosse beastlynesse:
if all depend upon the election of God? But yet herein they show to gross beastlynesse:
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For from whence proceedeth faith it selfe, but from the election of God? They say, ô the promises of God are generall,
For from whence Proceedeth faith it self, but from the election of God? They say, o the promises of God Are general,
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and God calleth all the world to saluation: It followeth therefore that all the worlde shalbe saued.
and God calls all the world to salvation: It follows Therefore that all the world shall saved.
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Yea he would that al the world shuld be saued: but this is to make the reprobate inexcusable.
Yea he would that all the world should be saved: but this is to make the Reprobate inexcusable.
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For the promises of God do vndoutedly cōtaine our saluation: and wee shall not be deceiued leaning vpon them.
For the promises of God do undoubtedly contain our salvation: and we shall not be deceived leaning upon them.
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But what? We must knowe from whēce the faith is which we haue.
But what? We must know from whence the faith is which we have.
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For when the gospel is preached, why is it, that one sort profite therin, & receiue it with due reuerence,
For when the gospel is preached, why is it, that one sort profit therein, & receive it with due Reverence,
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& humilitie of hart, & the other doe not, but rather become worse by it? This is,
& humility of heart, & the other doe not, but rather become Worse by it? This is,
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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:
forasmuch as they which were ordained to salvation (Says S. Lycia speaking of the preaching of S. Paul) they (Says he) did believe. Mark S. Paul who preached:
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it is certain that if euer there were dexteritie in a faithful teacher, it was S. Paule that had it:
it is certain that if ever there were dexterity in a faithful teacher, it was S. Paul that had it:
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and yet, all were not good scholers: there was but one parte that receued his doctrin.
and yet, all were not good Scholars: there was but one part that received his Doctrine.
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Whence came this? was it of their industrie? was it because they were euill disposed? It is very true that God disposeth:
Whence Come this? was it of their industry? was it Because they were evil disposed? It is very true that God Disposeth:
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But that this cōmeth not from them, S. Luke sheweth & preuenteth heere al mens dotages,
But that this comes not from them, S. Luke shows & preventeth Here all men's dotages,
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and saith that they which were ordained to saluation beleeued. And mark also wherfore our Lord Iesus Christe saith:
and Says that they which were ordained to salvation believed. And mark also Wherefore our Lord Iesus Christ Says:
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902
That those that his heauenly father had giuen him, shoul• not perishe, but that he would keepe them to the ende. That those that his heavenly father had given him, shoul• not perish, but that he would keep them to the end.
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Now when he saith, they which are giuen mee of my father: he calleth vs to that eternal election.
Now when he Says, they which Are given me of my father: he calls us to that Eternal election.
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He sayeth also in an other place: Thine they were, & thou gauest them vnto me.
He Saith also in an other place: Thine they were, & thou Gavest them unto me.
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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: And Wherefore is it that the one belong unto God & not the other? This is not in respect that they Are Mortal men: For our nature is alike:
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we are all created by one father:
we Are all created by one father:
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but the one belongeth vnto God, and the other are cast off from him, because it so pleased him.
but the one belongeth unto God, and the other Are cast off from him, Because it so pleased him.
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908
Hee acknowledgeth and accepteth the one for his owne: & the other although they be his creatures, neuertheles they haue no acquaintāce with him:
He acknowledgeth and Accepteth the one for his own: & the other although they be his creatures, nevertheless they have no acquaintance with him:
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he accepteth them not of his houshold, in asmuch as he hath shut them out from his election.
he Accepteth them not of his household, in as as he hath shut them out from his election.
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910
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,
We see then Here, how faith is a special gift of God, which Proceedeth not from our free will, not that we can of our selves go forward,
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and that some are more able to cōprehend then others:
and that Some Are more able to comprehend then Others:
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but for that it hath pleased God to reueale his secrets to those whome he hath elected.
but for that it hath pleased God to reveal his secrets to those whom he hath elected.
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913
And therfore see also why it is said in Esaie:
And Therefore see also why it is said in Isaiah:
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Who is he that will beleeue our hearing? For Esay had preached of the death and resurrection of our Lord Iesus Christ: Who is he that will believe our hearing? For Isaiah had preached of the death and resurrection of our Lord Iesus christ:
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as if he had desplayed the banner, to declare that euery one should come to bee reconcyled to God,
as if he had desplayed the banner, to declare that every one should come to be reconciled to God,
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& that poore sinners should be receiued to mercy, that their satisfaction & righteousnes is altogither redy,
& that poor Sinners should be received to mercy, that their satisfaction & righteousness is altogether ready,
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& that God desireth nothing but to bee mercifull to those that seeke him:
& that God Desires nothing but to be merciful to those that seek him:
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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,
hath Isaiah preached so? but he cries out forthwith Who will believe our hearing? And why so? For he saw in Spirit the presumption & rebellion of unbelievers,
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because they cānot yeeld thēselues to be ordred by God: but are wild & haue always their mouth opē to reply against God:
Because they cannot yield themselves to be ordered by God: but Are wild & have always their Mouth open to reply against God:
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& forthwith they haue a wādring fātasie they may not obay. He sheweth that his doctrin shal not be receiued of the greatest nūber: and addeth the reasō:
& forthwith they have a wandering fantasy they may not obey. He shows that his Doctrine shall not be received of the greatest number: and adds the reason:
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that the arme of god, that is to say, his strength & power is not reueled to al:
that the arm of god, that is to say, his strength & power is not revealed to all:
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he sheweth there that it is not in our selues that we haue •either mouing, •or entrance,
he shows there that it is not in our selves that we have •either moving, •or Entrance,
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nor preparatiō nor any thing whatsoeuer it be: but that it must be God that must worke therein.
nor preparation nor any thing whatsoever it be: but that it must be God that must work therein.
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Nowe if it be so in generall: it must followe then that faith commeth from this roote of the election of God.
Now if it be so in general: it must follow then that faith comes from this root of the election of God.
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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.
Now touching the rest when we shall have known this, there is no question, that we should bury all that instruction which our Lord hath given us in the holy Scripture.
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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:
For After that he hath declared to us his will, he exhorteth us, he Reproveth us, he threateneth us If we were as these rennagate spirits, which say:
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927
To what purpose do you preach so much vnto vs: If God haue elected and chosen vs vnto himselfe, we cannot perish:
To what purpose do you preach so much unto us: If God have elected and chosen us unto himself, we cannot perish:
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928
and if we be reprobate, what shall all the doctrine, that shall euer be heard auayle vs? yea,
and if we be Reprobate, what shall all the Doctrine, that shall ever be herd avail us? yea,
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929
but all agreeth very well, when we exceede not our bounds. We haue already sayd, that faith cōmeth from election.
but all agreeth very well, when we exceed not our bounds. We have already said, that faith comes from election.
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930
Then like as God hath chosen vs, so also he calleth vs in time, as afterwards shalbe handled more at large.
Then like as God hath chosen us, so also he calls us in time, as afterwards shall handled more At large.
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931
For the place wil serue there more fitly. But howe soeuer it bee, God is not contrary to himselfe:
For the place will serve there more fitly. But how soever it be, God is not contrary to himself:
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932
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 like as he Testifieth unto us, that it is by his free mercy, that he Enlighteneth us by the faith of his Gospel,
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933
and in the knowledge of our Lorde Iesus Christ:
and in the knowledge of our Lord Iesus christ:
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934
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.
so will he that we walk in Fear & carefulness, that we be touched with his threatenings, that we be gathered unto him: all this he wills.
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935
And in deed, mark these two sentēces, that men with their impudencie & rashnes would weene to be contrary:
And in deed, mark these two sentences, that men with their impudency & rashness would ween to be contrary:
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936
and neuertheles they agree very well one with the other. Iesus Christ saith:
and nevertheless they agree very well one with the other. Iesus christ Says:
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937
Come vnto me all you that labour and are heauy loaden, & I wil refresh you, Come unto me all you that labour and Are heavy loaded, & I will refresh you,
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938
& you shall finde rest to your soules. & you shall find rest to your Souls.
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939
See howe wee are all bidden by the sonne of God, & not only two or three, but all in generall: For hee sayth:
See how we Are all bidden by the son of God, & not only two or three, but all in general: For he say:
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940
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. Come all you that Are heavy loaded, and yet in Another place he Saith: No man can come unto me, except it be given him of my father.
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941
None therefore can come vnto Iesus Christ, vnlesse he be drawen by the heauenly father.
None Therefore can come unto Iesus christ, unless he be drawn by the heavenly father.
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942
It seemeth that this is cōtrary, yea he that would iudge thereof according to mans reason:
It seems that this is contrary, yea he that would judge thereof according to men reason:
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943
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:
to say, that Iesus christ Inviteth us all unto him: and further adds, that none can come unto him, unless the father draw him. Very well:
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944
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:
but (as I have already said) when God generally sets salvation before us in Iesus Christ his only son, it is to make the Reprobate so much the more inexcusable for their unthankfulness, inasmuch as they have despised so great a benefit:
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945
in the meane season the elect are touched, and God doth not onely speake outwardly to them, but also inwardly.
in the mean season the elect Are touched, and God does not only speak outwardly to them, but also inwardly.
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946
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.
And see why in Another place our Lord Iesus christ Says: Whosoever hath been taught of God my father, the same shall come unto me.
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947
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:
But, as I have said, when the Gospel is preached in the name of God, this is as as if he himself did speak in his own person:
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948
and yet all come not to Iesus Christ.
and yet all come not to Iesus christ.
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949
Ther are a great many that go back the more whē they haue heard the Gospel:
There Are a great many that go back the more when they have herd the Gospel:
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950
for then the deuill kindleth them in such a rage, that they are more outragious thē euer before,
for then the Devil kindleth them in such a rage, that they Are more outrageous them ever before,
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951
& 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.
& this comes to pass, Because there is a twofold hearing: the one is preaching: For the voice of a man will not enter into the hearts of his hearers.
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952
I speake, but it behooueth that I heare my selfe beeing taught by the spirit of God:
I speak, but it behooveth that I hear my self being taught by the Spirit of God:
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953
For otherwise the word which procedeth from my mouth, should profite me no more then it doth all others,
For otherwise the word which Proceedeth from my Mouth, should profit me no more then it does all Others,
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954
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,
except it be given me from above, and not out of mine own head. Therefore the voice of man is nothing but a found that Vanishes in the air,
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955
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,
and notwithstanding it is the power of God to salvation to all believers (Says Saint Paul.) When then God speaks unto us, by the Mouth of men,
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956
then he adioyneth the inwarde grace of his holy spirit, to the ende, that the doctrine be not vnprofitable,
then he adjoineth the inward grace of his holy Spirit, to the end, that the Doctrine be not unprofitable,
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957
but that it may bring forth fruite. See then howe wee heare the heauenly father: that is to say:
but that it may bring forth fruit. See then how we hear the heavenly father: that is to say:
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958
when hee speaketh secretly vnto vs by his holy spirit: & then we come vnto our Lord Iesus Christ.
when he speaks secretly unto us by his holy Spirit: & then we come unto our Lord Iesus christ.
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959
Mark then, the summe of that we haue to learne:
Mark then, the sum of that we have to Learn:
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960
that is, when God declareth vnto vs his eternall election, & that he hath giuen vs such a testimonie, that wee cannot dout therof:
that is, when God Declareth unto us his Eternal election, & that he hath given us such a testimony, that we cannot doubt thereof:
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961
when he hath shewed vs that this is our benefite & saluation:
when he hath showed us that this is our benefit & salvation:
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962
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:
and so that we take not too much liberty, to wrangle against him, and to enter into crooked & overthwart disputations, that then the Whole shall profit us For it is certain, that this is the true rejoicing of the faithful, to be instructed Concerning this election of God. Moreover:
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963
whē we see the wicked to cast foorth their cauels against God, & their slaunders to peruert all,
when we see the wicked to cast forth their cauels against God, & their slanders to pervert all,
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964
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.
and to bring this Doctrine into hatred, let us not think it strange: for it must needs be that they declare them selves to be Reprobates.
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965
I haue said, that we must rest our selues in the euerlasting councel of God, whereby hee hath chosen some, & cast off others.
I have said, that we must rest our selves in the everlasting council of God, whereby he hath chosen Some, & cast off Others.
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966
If now the reprobate come to fight against the trueth of God, it is no newe thing:
If now the Reprobate come to fight against the truth of God, it is no new thing:
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967
For they are appointed to this, and it must needes be that they declare themselues to bee such as they are:
For they Are appointed to this, and it must needs be that they declare themselves to be such as they Are:
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968
and wee must call to minde that sentence of Ose the which is put in the ende of his Booke:
and we must call to mind that sentence of Ose the which is put in the end of his Book:
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969
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:The ways of the Lord Are good & right: also The righteous will walk in them, but the wicked shall fallen therein. Now he adds also:
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970
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:Who is wise that will understand this? And who is a prudent man that will understand these things? The Prophet shows that when we speak of the Judgments of God, it behooves that we have a special Wisdom to receive them:
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971
and shall this wisdome be found in al our braines? that is farre off.
and shall this Wisdom be found in all our brains? that is Far off.
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972
So then it behoueth that we haue a wisdome giuen vs by the meere mercie of God.
So then it behooves that we have a Wisdom given us by the mere mercy of God.
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973
Nowe that which followeth is to shewe vs, that this is a rare and most excellent thinge,
Now that which follows is to show us, that this is a rare and most excellent thing,
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974
when men shall be apte to bee taught and modest, and that they shall yeelde to bee ledde by God,
when men shall be apt to be taught and modest, and that they shall yield to be led by God,
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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:
and shall suffer them selves to be governed by his word, when they shall receive full instruction, which shall be unto them a good food for their Souls:
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976
When this shall come to passe, it must bee acknowledged to bee a rare and singular benefite of God,
When this shall come to pass, it must be acknowledged to be a rare and singular benefit of God,
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977
and must assure vs that he hath blessed vs. And therefore it behooueth that we be armed and prepared against all offences,
and must assure us that he hath blessed us And Therefore it behooveth that we be armed and prepared against all offences,
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978
If wee see that the wicked shall come to pushe with their Hornes against GOD,
If we see that the wicked shall come to push with their Horns against GOD,
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979
and to barke and shewe their teeth as Mastiues, when they cannot byte, then let vs practise this doctrine of the Prophet, whē he saith that the wayes of God are righteous,
and to bark and show their teeth as Mastiffs, when they cannot bite, then let us practise this Doctrine of the Prophet, when he Says that the ways of God Are righteous,
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980
& good, yea and the righteous shall walk in them.
& good, yea and the righteous shall walk in them.
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981
We shall alwayes finde this, so that we haue not a malicious and frowarde spirit, that may turne vs from God:
We shall always find this, so that we have not a malicious and forward Spirit, that may turn us from God:
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982
but let vs be quiet, and let vs aske nothing, but that our Lord shew vs the path that we ought to followe:
but let us be quiet, and let us ask nothing, but that our Lord show us the path that we ought to follow:
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983
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.
when we shall be such, it is certain that we shall always find even ground, & there shall be no question, that we should walk and take our pleasure.
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984
Beholde, I say, the ioy wee shall haue, when wee shall walke in the Lordes wayes:
Behold, I say, the joy we shall have, when we shall walk in the lords ways:
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985
but contrariwise it is said, that the wicked shall fall.
but contrariwise it is said, that the wicked shall fallen.
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986
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,
And where? shall it be in hell? Shall it be in the Devils Way? It is said that it shall be in the very ways of God, that all that shall be Set forth unto them of the Judgments of God, of his Eternal counsel, of his providence,
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987
& of his fatherly loue, he beareth to his children: in all these (saith he) the wicked shall fall.
& of his fatherly love, he bears to his children: in all these (Says he) the wicked shall fallen.
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988
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,
So let us be in such wise established, that all the ruins and falls which we shall see before our eyes, hinder us not from marching always forward in that good Way which our Lord does Set before us But it behooves us oftentimes to Remember that which is Here handled by Moses? And that is, he say expressly, That the one shall Stronger then the other,
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989
and the elder shall serue the younger.
and the elder shall serve the younger.
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990
In speaking of the stronger, it is to shewe vs, that when Gods election is stedfast and vndoubted,
In speaking of the Stronger, it is to show us, that when God's election is steadfast and undoubted,
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991
and that we are vpholden by his holy spirite, we must no longer feare: & this is a very profitable poynt, yea necessary.
and that we Are upholden by his holy Spirit, we must no longer Fear: & this is a very profitable point, yea necessary.
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992
For what is our condition? There needes not but one puffe of wind to beate vs down,
For what is our condition? There needs not but one puff of wind to beat us down,
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993
& there needes but a flye to dazel our eyes: and yet wee are heere layde open to so many combates, as nothing more.
& there needs but a fly to dazel our eyes: and yet we Are Here laid open to so many combats, as nothing more.
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994
Beholde our enemyes which are in number infinite:
Behold our enemies which Are in number infinite:
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995
and I speake not of those which we see with the eye, but of spirituall enemies:
and I speak not of those which we see with the eye, but of spiritual enemies:
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996
For the aire is full of deuils, which lye in wayte for vs, yea which are as roring Lyons, besides their slights.
For the air is full of Devils, which lie in wait for us, yea which Are as roaring Lyons, beside their slights.
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997
Alas what shall wee be able to doe? It must needes be that we be in distresse & vexation continually & without ende,
Alas what shall we be able to do? It must needs be that we be in distress & vexation continually & without end,
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998
& that we be as poore people strickē thorow, if we knew not that our Lorde hath our saluation in his owne hand,
& that we be as poor people stricken thorough, if we knew not that our Lord hath our salvation in his own hand,
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999
and that hee will keepe it.
and that he will keep it.
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1000
S. Peter sayth that it is well kept in hope, and that faith is as it were a capcase:
S. Peter say that it is well kept in hope, and that faith is as it were a capcase:
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1001
but hee sendeth vs to God:
but he sends us to God:
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1002
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 our Lord Iesus Christ hath yet declared this more plain unto us, when he Says, that all that was given unto him of his father, shall not perish.
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1003
And why so? The father who hath giuen you (sayth he) vnto me, is stronger then all.
And why so? The father who hath given you (say he) unto me, is Stronger then all.
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1004
So then, he sayth that wee may reioyce in this, that God will haue pitie vpon vs vntill the end,
So then, he say that we may rejoice in this, that God will have pity upon us until the end,
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1005
and that he wil keepe vs:
and that he will keep us:
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1006
and although he suffer vs to stumble, yea so as we fall, yet we shall be recouered & vpholden by his hand.
and although he suffer us to Stumble, yea so as we fallen, yet we shall be recovered & upholden by his hand.
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1007
And how is it that we can trust in this? Without election it is impossible ▪ but when wee knowe that the father hath committed vs into the keeping of his sonne, we are certaine, that we shall bee maintained by him vnto the ende:
And how is it that we can trust in this? Without election it is impossible ▪ but when we know that the father hath committed us into the keeping of his son, we Are certain, that we shall be maintained by him unto the end:
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1008
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.
For we have his promise whereby he hath bound himself vno us, to preserve us: & farther he makes it until the last day, until the resurrection.
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1009
And forasmuch as the beginning and end of our saluation is in him, see in whome we may reioyce our selues:
And forasmuch as the beginning and end of our salvation is in him, see in whom we may rejoice our selves:
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1010
That is, that in acknowledging our weaknesses & bricklenesse, and that we are nothing, and that we want all things: yet we may say:
That is, that in acknowledging our Weaknesses & brickleness, and that we Are nothing, and that we want all things: yet we may say:
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1011
the Lorde which hath called me vnto himselfe, will finish his owne worke: as is said in the 138. Psalme.
the Lord which hath called me unto himself, will finish his own work: as is said in the 138. Psalm.
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1012
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:Lord thou wilt not leave the work of thine own hands in the midst. So then we must hold fast this Doctrine, that the one shall more strong:
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1013
For our faith shall remaine victorious ouer all the world.
For our faith shall remain victorious over all the world.
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1014
And how? It behoueth vs (I say) to haue our foundation vppon the election of God:
And how? It behooves us (I say) to have our Foundation upon the election of God:
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1015
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.
that we may be so settled thereon, that we know that our Lord being our Father, will not suffer that we perish, seeing we Are his children.
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1016
Now Moyses addeth by and by that the elder shall serue the younger.
Now Moses adds by and by that the elder shall serve the younger.
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1017
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,
In this we have yet a more ample confirmation of that which I touched even now, that is, that we must be so assured of our salvation,
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1018
although that we be weake, & that the world despise vs, and we haue no greater shew of strength.
although that we be weak, & that the world despise us, and we have no greater show of strength.
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1019
And why so? God would that we should for a time be the lesser:
And why so? God would that we should for a time be the lesser:
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1020
that is to say, that we should be little and despised to the end, that his glory might be the more knowen & esteemed.
that is to say, that we should be little and despised to the end, that his glory might be the more known & esteemed.
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1021
For if we had greatnesse and glory in our selues, & dignitie, it is certaine that these should be as vailes, to shadowe the meere and free bountie of God:
For if we had greatness and glory in our selves, & dignity, it is certain that these should be as vails, to shadow the mere and free bounty of God:
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1022
but when we are weake in our selues, see wherein it is knowen, that it is hee which doeth all:
but when we Are weak in our selves, see wherein it is known, that it is he which doth all:
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1023
& it muste needes be that his hand be in such sort aduaunced, that we come not to mingle our selues therin,
& it must needs be that his hand be in such sort advanced, that we come not to mingle our selves therein,
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1024
and that we throw not forth our cloudes to hinder that the praise of our saluatiō be wholly attributed to him.
and that we throw not forth our Clouds to hinder that the praise of our salvation be wholly attributed to him.
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1025
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:
Mark then that we have Here to Learn, that is on the one side, although that we be weak, that we cease not to go freely forward, knowing that our strength Consisteth in God:
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1026
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 when he does not Fully show it, it is to the end that our weakness should be an occasion to humble us See this for one principal point.
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1027
And in very deede we should be colde, yea and quite negligent in calling vppon him,
And in very deed we should be cold, yea and quite negligent in calling upon him,
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1028
if we knewe not our necessitie:
if we knew not our necessity:
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1029
but when we see that we can do nothing, then we must haue our refuge to him, who can supply all our wantes:
but when we see that we can do nothing, then we must have our refuge to him, who can supply all our Wants:
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1030
and then wee shall render vnto him the sacrifice of praise which is due vnto him,
and then we shall render unto him the sacrifice of praise which is due unto him,
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1031
after that wee haue byn heard of him.
After that we have been herd of him.
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1032
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:
In the mean time also we have to note that God does not At the First dash, show to the view of the eye our salvation:
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1033
but it must bee hid in appearāce, and that for a time we be as castawayes,
but it must be hid in appearance, and that for a time we be as castaways,
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1034
and that the wicked treade vs vnder their feete, & that they be in degree without comparison, more high then we:
and that the wicked tread us under their feet, & that they be in degree without comparison, more high then we:
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1035
Notwithstanding let it suffice vs, that we are as a precious treasure before God. Behold also why our Lord Iesus Christ saith:
Notwithstanding let it suffice us, that we Are as a precious treasure before God. Behold also why our Lord Iesus christ Says:
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1036
Feare not my little flock, but reioyce, and be not as a scattered and discomforted flocke. fear not my little flock, but rejoice, and be not as a scattered and discomforted flock.
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1037
And why so? Because the father delighteth in thee Mark then from whence we must haue all our reioycing:
And why so? Because the father delights in thee Mark then from whence we must have all our rejoicing:
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1038
marke of whome we must bee armed, to haue victory, and to tryumph against all temptations.
mark of whom we must be armed, to have victory, and to triumph against all temptations.
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1039
When we see in these dayes the enemyes of the Gospel, and the Deuils supporters, to make their bragges,
When we see in these days the enemies of the Gospel, and the Devils supporters, to make their brags,
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1040
and make no account of others in comparison of them selues, and when in the meane time they despise vs:
and make no account of Others in comparison of them selves, and when in the mean time they despise us:
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1041
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.
and not only that, but farther account us as most desperate creatures, as though we were unworthy (as men say) to be eaten of Dogs.
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1042
When therefore wee shall see this at this day, yea, that the greatest number shal be as poore staruelings,
When Therefore we shall see this At this day, yea, that the greatest number shall be as poor starvelings,
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1043
and that they shal haue no bread to eate, that they shall not haue their ease nor their commoditie:
and that they shall have no bred to eat, that they shall not have their ease nor their commodity:
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1044
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.
Let us Remember that, that is Here spoken, that the greater shall serve the lesser. Now this service Come not to pass At the First dash.
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1045
For we shal see afterwards that Iacob came to crowch before his brother, and called him his Lorde:
For we shall see afterwards that Iacob Come to crouch before his brother, and called him his Lord:
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1046
hee trembled as a poore Lamb before him, and then gaue him all his goods as a pray.
he trembled as a poor Lamb before him, and then gave him all his goods as a prey.
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1047
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:
And where was this subjection of Esau? where was the superiority of Iacob, when he submitted him self in such sort? It seems that he gives up all:
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1048
but hee knoweth that God would not accōplish this at the firste day. Marke then why he did beare his pouertie so patiently:
but he Knoweth that God would not accomplish this At the First day. Mark then why he did bear his poverty so patiently:
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1049
because God would (as if a man might say) that he should creepe vppon the earth,
Because God would (as if a man might say) that he should creep upon the earth,
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1050
and yet this shall not hinder, but that hee should alwayes attayne to that saluation, wherunto he was called.
and yet this shall not hinder, but that he should always attain to that salvation, whereunto he was called.
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1051
And why so? For God dependeth not vppon all all these earthly things.
And why so? For God dependeth not upon all all these earthly things.
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1052
And which is more (as I haue already sayd) he will that we begin heere, to humble our selues before him:
And which is more (as I have already said) he will that we begin Here, to humble our selves before him:
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1053
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,
following that which I alleged ere while from the Mouth of our Lord Iesus christ, that so we know that our Heavenly Father be well pleased with us, we pass not for the rest,
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1054
or rather that wee bee not so shaken that this doe depraue vs and bring vs out of tast,
or rather that we be not so shaken that this do deprave us and bring us out of taste,
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1055
and so hinder vs from doing good:
and so hinder us from doing good:
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1056
but that wee doubte not that amiddest all the troubles and greefes that may happen vnto vs, we haue alwayes wherein to reioyce.
but that we doubt not that amidst all the Troubles and griefs that may happen unto us, we have always wherein to rejoice.
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1057
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,
For who shall separate us from the love that God hath born us in christ our Lord? seeing that God hath chosen us in our Lord Iesus christ,
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1058
& 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,
& that he hath called us to the faith of his Gospel, & hath imprinted in our hearts the testimony of his fatherly love, we will always defy our enemies,
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1059
although we be poore and feeble, yea though we be nothing in the common opinion of men:
although we be poor and feeble, yea though we be nothing in the Common opinion of men:
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1060
yet we shall not cease to be grounded vppon this promise: That the greater shall serue the lesse and younger.
yet we shall not cease to be grounded upon this promise: That the greater shall serve the less and younger.
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1061
And seeing it is so, let vs not desire to bee great after the worlde:
And seeing it is so, let us not desire to be great After the world:
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1062
for although that we be cōtemptible & despised, yet this hindreth vs not from beeing the heires of the world:
for although that we be contemptible & despised, yet this hindereth us not from being the Heirs of the world:
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1063
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,
although we neither have Lands nor possessions, yet do all things belong unto us, & contrariwise the wicked have an horrible and heavy account to make,
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1064
for that they in such sorte deuoure Gods benefites, and reioyce so much concerning those riches which he hath giuen them,
for that they in such sort devour God's benefits, and rejoice so much Concerning those riches which he hath given them,
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1065
and yet glorifie not God in them. But they must pay full dearely for them:
and yet Glorify not God in them. But they must pay full dearly for them:
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1066
and as for vs, although we bee stripped of all riches, that we be in opprobrie & reproch:
and as for us, although we be stripped of all riches, that we be in opprobry & reproach:
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1067
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.
to be short, that there is nothing but poverty in us, yet seeing we know that he hath his hand stretched out to uphold us, we may boast our selves against all our enemies.
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1068
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 in the mean time let us Remember that which is said in Isaiah, that we Are as a precious crown in the hand of the Lord,
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1069
and as the ring of his finger, and as his seale, and that neither Egypt nor Assyria:
and as the ring of his finger, and as his seal, and that neither Egypt nor Assyria:
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1070
that is to say, the greatest Monarchies of the world, are so highly esteemed of him as we are:
that is to say, the greatest Monarchies of the world, Are so highly esteemed of him as we Are:
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1071
not for any value that is in vs (as I haue said alredy:) but because it hath pleased him to chose vs,
not for any valve that is in us (as I have said already:) but Because it hath pleased him to chosen us,
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1072
& to reserue vs in the number of those whome he will haue to him selfe:
& to reserve us in the number of those whom he will have to him self:
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1073
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.
and we know this, forasmuch as we see through faith and hope, that he hath drawn us from those gulfs, in which we were, to the end he might bring us to an everlasting inheritance.
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1074
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,
Now let us fallen down before the face of our good God, in acknowledging our offences, praying him, that he will in such sort make us to feel them, that it may be to spoil us of all wicked Lustiest and rebellions,
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1075
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 we may be so renewed, that we may ratify our vocation in living holily & confirming our selves wholly to his righteousness,
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1076
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:
and that he will so support us in our infirmities, that he suffer us not howsoever we be compassed about with so many enemies, that we never fail:
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1077
but that he wil supply all our weakenesses, to the ende that his election may declare his power euen to the end,
but that he will supply all our Weaknesses, to the end that his election may declare his power even to the end,
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1078
& that we may in such sort feele the frute thereof, that we may haue wherein to glorifie him, both in life and death.
& that we may in such sort feel the fruit thereof, that we may have wherein to Glorify him, both in life and death.
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1079
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.
And so let us all say, o Almighty God & heavenly Father, we acknowledge and confess in our selves as the truth is, that we Are not worthy, etc.
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❧ The fourth Sermon of Iacob and Esau, Genesis 25. 24 Therefore when the dayes of her deliueraunce was come, beholde twinnes were in her wombe.
❧ The fourth Sermon of Iacob and Esau, Genesis 25. 24 Therefore when the days of her deliverance was come, behold twins were in her womb.
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1081
25 So hee that came out firste was redde, & hee was all ouer as a rough garmente,25 So he that Come out First was red, & he was all over as a rough garment,
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1082
and they called his name Esau. 26 And afterwarde came his brother out: and his hand held Esau by the heele:
and they called his name Esau 26 And afterward Come his brother out: and his hand held Esau by the heel:
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1083
therefore his name was called Iacob. Nowe Isaack was threescore yeeres olde when Rebecca bare them.
Therefore his name was called Iacob. Now Isaac was threescore Years old when Rebecca bore them.
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27 And the boyes grewe, and Esau was a cunning hunter, and was a man of labour:27 And the boys grew, and Esau was a cunning hunter, and was a man of labour:
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1085
but Iacob was a simple man, and dwelled in tents. 28 And Isaack loued Esaw, for Venison was his meate, but Rebecca loued Iacob.
but Iacob was a simple man, and dwelled in tents. 28 And Isaac loved Esau, for Venison was his meat, but Rebecca loved Iacob.
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1086
BEcause the election of GOD is secret in it selfe, it is necessary that it shewe it selfe with the time,
Because the election of GOD is secret in it self, it is necessary that it show it self with the time,
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1087
as God caused his workes to come to perfection:
as God caused his works to come to perfection:
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1088
For it sufficeth not that God haue once chosen vs, and that he haue marked vs,
For it Suffices not that God have once chosen us, and that he have marked us,
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1089
but he must also cōtinewe this to the ende, and that he declare that his election is not in vain,
but he must also continue this to the end, and that he declare that his election is not in vain,
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1090
but that he hath his strength and power to conduct vs to saluation. Now hee doth this after diuerse sortes:
but that he hath his strength and power to conduct us to salvation. Now he does this After diverse sorts:
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1091
For God is not bound to keepe alwayes one course: he hath his meanes, such as it pleaseth him to appoynt.
For God is not bound to keep always one course: he hath his means, such as it Pleases him to appoint.
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1092
Sometime he sheweth his election very quickly: sometime he deferreth it for a long space:
Sometime he shows his election very quickly: sometime he deferreth it for a long Molle:
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1093
and they that thinke, that there is a certaine seede, in all those whome God hath elected,
and they that think, that there is a certain seed, in all those whom God hath elected,
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so as men may discerne them from other, because they are enclyned to good, and haue some affectiō to serue God:
so as men may discern them from other, Because they Are inclined to good, and have Some affection to serve God:
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1095
they fouly ouershoote themselues, and are also conuinced by experience. Iohn Baptist was sanctified from the wombe of his mother:
they foully overshoot themselves, and Are also convinced by experience. John Baptist was sanctified from the womb of his mother:
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but it is farre otherwise in many others.
but it is Far otherwise in many Others.
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For God suffereth his electe sometimes to be as scattered sheepe, and they seeme as though they were altogether lost:
For God suffers his elect sometime to be as scattered sheep, and they seem as though they were altogether lost:
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1098
and this is to the ende to giue the greater glory to his grace.
and this is to the end to give the greater glory to his grace.
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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 we see now Some Signen in Iacob, that God had chosen him, and rejected his brother Esau For Iacob held the heel of his brother,
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1100
as if he had fought against him. And this came not to passe by chaunce, neither was it doone by nature:
as if he had fought against him. And this Come not to pass by chance, neither was it done by nature:
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but God shewed as it were with the finger, that Esau was the firste borne, and yet was neuerthelesse put back:
but God showed as it were with the finger, that Esau was the First born, and yet was nevertheless put back:
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1102
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:
and Iacob, who was the inferior in his birth, should yet in time be preferred. Mark then what we have to Learn upon this place:
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that is, that God will approue that which he hath pronounced as we saw yesterday: That the greater shall serue the lesser:
that is, that God will approve that which he hath pronounced as we saw yesterday: That the greater shall serve the lesser:
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1104
and And this hath already beene shewed in the birth of twoo infantes.
and And this hath already been showed in the birth of twoo Infants.
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1105
But of this example we haue to gather in generall, that those whome God hath chosen, he hath preuented:
But of this Exampl we have to gather in general, that those whom God hath chosen, he hath prevented:
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& by this meanes doth ratifie his counsell and decree, when his execution appeareth.
& by this means does ratify his counsel and Decree, when his execution appears.
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1107
And so, though we can not enter so farre, to knowe who they are that were elected before the foundation of the world:
And so, though we can not enter so Far, to know who they Are that were elected before the Foundation of the world:
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1108
notwithstanding our election shalbe testified vnto vs, so farre foorth as shall be necessary:
notwithstanding our election shall testified unto us, so Far forth as shall be necessary:
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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:
For if God (as a man would say) do keep the protocoll or original draught thereof with him self, it follows not but that he does give us such testimony thereof, that we may be assured that he both is and will be a father unto us to the end:
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& that we should call vpon him in this affiance.
& that we should call upon him in this affiance.
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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.
For it is not said Here albeit there were a vocation (as the holy scripture speaks) that is to say, that he had declared unto Iacob that he had elected him.
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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.
This will come with the time ▪ but it is said simply that God had showed it as it were to the eye, that the answer which he had given to Rebecca was not in vain.
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Why so? the effect appeared in this, that Iacob helde the heele of his brother.
Why so? the Effect appeared in this, that Iacob held the heel of his brother.
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But heere by the way God would shewe by this figure, that his electe come not to their ende without many combates.
But Here by the Way God would show by this figure, that his elect come not to their end without many combats.
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It is true that Iacob knewe not what this ment, and his age also did not suffer it:
It is true that Iacob knew not what this meant, and his age also did not suffer it:
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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,
but this notwithstanding must serve to teach us, and is Set forth as it were to declare unto us, that God will have us to fight, howsoever he hath taken us into his custody,
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yea, though wee bee in his protection and conduction, and hee will haue vs to hope for saluation from him,
yea, though we be in his protection and conduction, and he will have us to hope for salvation from him,
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and that that which hee hath begun shall bee accomplyshed. Although then that all this be true, yet will he not haue vs sluggish:
and that that which he hath begun shall be accomplished. Although then that all this be true, yet will he not have us sluggish:
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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:
but he will that every one of us strive to the end, that we may be led to that end whereunto he hath called us Mark then that which we have to Learn of this which Moses rehearseth, that Iacob held the heel of his brother. Now he adds:
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And the elder was called Esau, and the other Iacob.
And the elder was called Esau, and the other Iacob.
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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 touching the second, it is as if a man should call him Heelholder, but of Esau it is said, that he Come from the womb of his mother altogether rough and covered with hear,
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as if he had beene a man already. See also from whence he tooke his name.
as if he had been a man already. See also from whence he took his name.
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Wee see then the difference betwixte these two:
we see then the difference betwixt these two:
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that is, that a man would haue saide that Esau, was to be farre aduaunced aboue his brother.
that is, that a man would have said that Esau, was to be Far advanced above his brother.
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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.
For we see him thoroughly fashioned, he is big, and shows great strength: To be short, he is not as a child, but as a man.
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But of Iacob, there is no other thing, but the hand that helde him by the heele,
But of Iacob, there is no other thing, but the hand that held him by the heel,
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and he was as a thing borne before his time: & when they grewe, he continued euen so.
and he was as a thing born before his time: & when they grew, he continued even so.
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For Esau was a Hunter, a man of trauel: (as if a man would say) nothing but strength.
For Esau was a Hunter, a man of travel: (as if a man would say) nothing but strength.
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Of Iacob it is very true that the name which Moyses vseth, is taken in good parte and signifieth sounde or perfect:
Of Iacob it is very true that the name which Moses uses, is taken in good part and signifies sound or perfect:
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Howbeit it was a simplicitie which was opposed against all that which was more apparaunt in Esau:
Howbeit it was a simplicity which was opposed against all that which was more apparent in Esau:
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and in very deede Moyses addeth, that he kept the house, that hee was as it were a Cooke alwayes sitting in the Ashes.
and in very deed Moses adds, that he kept the house, that he was as it were a Cook always sitting in the Ashes.
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Marke then what wee haue to consider in Esau and Iacob. Nowe this is an instruction to confirme that wee haue intreated off before:
Mark then what we have to Consider in Esau and Iacob. Now this is an instruction to confirm that we have entreated off before:
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That is to say, that GOD hath not chosen men according to the outwarde shewe they may haue:
That is to say, that GOD hath not chosen men according to the outward show they may have:
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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 contrariwise, that which is accounted most excellent, he Forsaketh and despises: And that which is as rejected of men, that does he advance. we see it always:
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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,
but yet there is no doubt, but the holy Ghost meant to Set forth this in the person of our father Iacob, to the end that we should Learn to beat down all foolish presumption,
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and shoulde not search in our selues, why GOD doth choose vs, why also he continueth his grace towardes vs:
and should not search in our selves, why GOD does choose us, why also he Continueth his grace towards us:
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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.
but that we should know that he would be glorified in our littleness: and we shall have well profited, when this Doctrine shall be imprinted in our hearts.
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For there is nothing that more turneth vs a way from God, then when wee desire to haue some vertue woorthy of prayse:
For there is nothing that more turns us a Way from God, then when we desire to have Some virtue worthy of praise:
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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:
but we must be utterly spoiled thereof, or Else we shall be so puffed up, that the grace of GOD can not enter into us:
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So muche the more then it behoueth vs to lay good hold vpon this which is so necessary for vs:
So much the more then it behooves us to lay good hold upon this which is so necessary for us:
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that is to say, that whē God choseth vs, that this is not (as men say) for our faire eyes.
that is to say, that when God chooses us, that this is not (as men say) for our fair eyes.
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And finally, if we bee despised of the worlde, let vs not therefore bee discouraged:
And finally, if we be despised of the world, let us not Therefore be discouraged:
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as wee haue shewed, that it ought thorowely to content vs that we be accepted of God, although the worlde disdaine vs:
as we have showed, that it ought thoroughly to content us that we be accepted of God, although the world disdain us:
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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.
For we see what was in Iacob: one still sitting in the house, as if a man would say, a Do nothing, or Idle body.
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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.
It is true that he was entire, but whence was it? Whence was this simplicity taken? did he any notable thing? had he any reputation? he had nothing At all.
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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:
But see Esau, who was as it were above the Clouds even from his birth, he was a man already, he had strength in him self:
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& further, when he grew he had great industrie, so that it seemed that he was to workwonders.
& further, when he grew he had great industry, so that it seemed that he was to workwonders.
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Very wel, in this we are taught that all comes of God.
Very well, in this we Are taught that all comes of God.
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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.
For if we should seek the cause of election in men, it is certain that every one would give his voice to Esau without doubt.
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But notwithstanding all this, God preferreth Iacob: and why so? This is quite contrary to that we imagine.
But notwithstanding all this, God preferreth Iacob: and why so? This is quite contrary to that we imagine.
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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.
So then we have to mark, that God hath in such sort dispensed his grace, that he would have men to know, that it was his only Goodness that moved him to love Iacob.
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Nowe this doctrine is well woorthy to bee meditated vppon, all the dayes of our life:
Now this Doctrine is well worthy to be meditated upon, all the days of our life:
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and this is (as I haue sayde) too beate downe all the ouerweening that men haue in them selues, to the ende that there bee nothing but the meere mercie of God that may shine in this thing:
and this is (as I have said) too beat down all the overweening that men have in them selves, to the end that there be nothing but the mere mercy of God that may shine in this thing:
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& in the meane time let vs knowe that the Church was alwayes small in her beginnings,
& in the mean time let us know that the Church was always small in her beginnings,
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yea, and that God, hath after such sorte aduaunced it, that on mens partes theire infirmitie muste appeare,
yea, and that God, hath After such sort advanced it, that on men's parts their infirmity must appear,
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and that they must alwayes acknowledge it, to the ende men submit them selues to such a condition.
and that they must always acknowledge it, to the end men submit them selves to such a condition.
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And againe, howsoeuer it be, let vs knowe, that God wil neuer forsake his owne woork,
And again, howsoever it be, let us know, that God will never forsake his own work,
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but will bring it to his right perfection, although it be not knowen of men at the first dashe:
but will bring it to his right perfection, although it be not known of men At the First dash:
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For neither ought it to be so, neither is it profitable.
For neither ought it to be so, neither is it profitable.
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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:
Again, if God give any Signen that he have chosen us unto him self, and that this be showed even from our infancy, we have so much the more, Wherefore to Glorify God:
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For the more his grace is enlarged, the more praise it deserueth:
For the more his grace is enlarged, the more praise it deserves:
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but if we remaine for a time as reiected, and that God maketh no semblaunce of hauing any regarde vnto vs:
but if we remain for a time as rejected, and that God makes no semblance of having any regard unto us:
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but rather that wee be as it were forgotten, and in the ende hee calleth vs back againe,
but rather that we be as it were forgotten, and in the end he calls us back again,
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when wee haue for a longe time gone astray: heerein also shall we haue a double occasion to prayse him.
when we have for a long time gone astray: herein also shall we have a double occasion to praise him.
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To bee shorte, howsoeuer he worke in vs, it behooueth that our mouth bee alwayes open to acknowledge his goodnesse and mercie.
To be short, howsoever he work in us, it behooveth that our Mouth be always open to acknowledge his Goodness and mercy.
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There bee some which from their childehood will declare that GOD hath kept them, as if hee had helde them by the hand,
There be Some which from their childhood will declare that GOD hath kept them, as if he had held them by the hand,
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and should bring them foorth to say:
and should bring them forth to say:
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These are mine, and in deede they haue a good instruction from their infancie, and further it shall profite in them, in such sorte as men shall say: Beholde a seede of God.
These Are mine, and in deed they have a good instruction from their infancy, and further it shall profit in them, in such sort as men shall say: Behold a seed of God.
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Now these (as I haue said) are deepely bound to acknowledge that God had giuen them this priuiledge.
Now these (as I have said) Are deeply bound to acknowledge that God had given them this privilege.
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For what haue they more then others? wee are altogither corrupted in Adam.
For what have they more then Others? we Are altogether corrupted in Adam.
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So then, when God leadeth them as it were by a continuall thred from their birth,
So then, when God leads them as it were by a continual thread from their birth,
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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:
even until their old age, so much the more Are they bound unto him. But there Are Others, who Are as poor and miserable creatures:
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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:
whom men would say that God had wholly cast from him, and the one sort Are lewd and dissolute in their youth, the other sort miserable Idolaters:
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and whatsoeuer deuotion they haue, yet neuerthelesse this is alwayes to estraunge them somuch the more from God,
and whatsoever devotion they have, yet nevertheless this is always to estrange them So much the more from God,
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and to prouoke his wrath, yea sometimes they are enemyes to all trueth:
and to provoke his wrath, yea sometime they Are enemies to all truth:
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as wee may see in the example of S. Paule, who was as an outragious beaste shedding innocent bloode,
as we may see in the Exampl of S. Paul, who was as an outrageous beast shedding innocent blood,
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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 striving for nothing more as a ravening Wolf, then to scatter all the Churches. Again, see the Corinthians, who were whore masters, & given to all kind of villainies, as Saint Paul Declareth:
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And asmuch is saide of the Romaines.
And as is said of the Romans.
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Yee were (saith hee) in times past, both whoremongers and proude persons, & giuen to all oppression & deceit, yeelding al your members to euill, Ye were (Says he) in times past, both whoremongers and proud Persons, & given to all oppression & deceit, yielding all your members to evil,
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& to the seruice of sinne. And a little after he sayth to the Ephesians:& to the service of sin. And a little After he say to the Ephesians:
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Yee were in times past without God, without any hope of life, ye were altogither darkenes, ye were in euerlasting death. Ye were in times passed without God, without any hope of life, you were altogether darkness, you were in everlasting death.
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Now when our Lorde, to the ende to humble vs, shall suffer vs for a time to bee so scattered,
Now when our Lord, to the end to humble us, shall suffer us for a time to be so scattered,
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and then shall suddainly call vs to himselfe:
and then shall suddenly call us to himself:
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let vs acknowledge and say alas wee ought not onely to magnifie GOD for that hee hath chosen vs,
let us acknowledge and say alas we ought not only to magnify GOD for that he hath chosen us,
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as wee see the fruite thereof: but also because he hath drawen vs from this gulfe, wherin we were.
as we see the fruit thereof: but also Because he hath drawn us from this gulf, wherein we were.
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And so much the more must we striue and redeeme the time past, as S ▪ Paule speaketh thereof, in that we haue alleadged:
And so much the more must we strive and Redeem the time past, as S ▪ Paul speaks thereof, in that we have alleged:
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Yee were sometimes darkenesse, but nowe you are light in the Lorde (saith hee) and therefore walke as Children of light. Ye were sometime darkness, but now you Are Light in the Lord (Says he) and Therefore walk as Children of Light.
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And let vs often remember that which our Lord Iesus Christ saith. There are many sheepe that are not of this folde.
And let us often Remember that which our Lord Iesus christ Says. There Are many sheep that Are not of this fold.
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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:
For he spoke of the Gentiles, who were shut out from all hope of salvation. He calls them sheep, not in respect of them selves: For they were savage beasts:
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but in respect of Gods election: although they were a scattered people, yet he sayth, that he would gather them togither.
but in respect of God's election: although they were a scattered people, yet he say, that he would gather them together.
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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:
Therefore when it Pleases God to withdraw us from dissipation wherein we have been, let us Learn to give ear to the voice of this great Pastor:
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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.
not only by giving Some outward Signen that we do allow it: but that it be to follow him and obey him in all things.
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Marke then what it is, that wee haue to learne out of this place.
Mark then what it is, that we have to Learn out of this place.
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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:
And farther let us not be ashamed, when the Lord shall not give unto his faithful and to his Whole Church, such a goodly show among men, to the end to be had in reputation:
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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:
Let us not be ashamed of our baseness, so that he be glorified. As now it seems that the Church must be trodden under feet:
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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.
and we see also how profane people and the Children of this world, make no reckoning of those whom God hath gathered to him self.
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Now let vs beare this patiently, after the example of our father Iacob:
Now let us bear this patiently, After the Exampl of our father Iacob:
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& let it not trouble vs, if the worlde (in a manner) doe spyt in our face,
& let it not trouble us, if the world (in a manner) do spit in our face,
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so that we be approued of GOD. Marke then, howe euery one of vs haue to practise this doctrine in him selfe,
so that we be approved of GOD. Mark then, how every one of us have to practise this Doctrine in him self,
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and also in the whole body of the Church.
and also in the Whole body of the Church.
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And againe, although wee bee not estemed of the worlde, and that fewe doe allowe vs and clap their handes at vs,
And again, although we be not esteemed of the world, and that few do allow us and clap their hands At us,
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yet God woorketh in suche sorte, that that which is most contemptible in the worlde,
yet God worketh in such sort, that that which is most contemptible in the world,
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and in the outwarde shewe thereof, is more esteemed before, God then that which hath great shew & setting out before men.
and in the outward show thereof, is more esteemed before, God then that which hath great show & setting out before men.
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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,
And herein is that accomplished, which is spoken in S. Luke. That that which is high and excellent Here beneath, is not Therefore esteemed of God,
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but much rather is sometime an abhomination vnto him:
but much rather is sometime an abomination unto him:
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as it is certaine that the vertues of Esau shall alwayes be praysed, if men were Iudges:
as it is certain that the Virtues of Esau shall always be praised, if men were Judges:
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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:
but yet Iacobs simplicity before God and his Angels, is in greater estimation. Let us Therefore march on as our Lord Iesus hath commanded us:
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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.
and let it not grieve us, though there appear not in us At the First dash, these Gifts which God hath put in us As for Exampl.
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There are many who are nothing worth in respect of God, yet they haue a goodly shew,
There Are many who Are nothing worth in respect of God, yet they have a goodly show,
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& 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:
& also there be occasion thereof. Men shall find great Personages, of great estate and quality, who shall have great valour, and be in great Authority:
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shall be in honor and dignitie: and farther there shalbe no extreme couetousnes in them:
shall be in honour and dignity: and farther there shall no extreme covetousness in them:
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to be short, there shall appeare such an honestie in them, that you would thinke them Angels,
to be short, there shall appear such an honesty in them, that you would think them Angels,
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and all men will extoll them euery where:
and all men will extol them every where:
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and in the meane time there shall bee poore handycraftes men, husbandmen, & poore idiotes, who haue no opportunitie to shew themselues:
and in the mean time there shall be poor handycraftes men, husbandmen, & poor Idiots, who have no opportunity to show themselves:
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For they shalbe busied in their shop & smal housholde: they must trauel to nurish their poore children.
For they shall busied in their shop & small household: they must travel to nourish their poor children.
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A man shall heare no great fame of them, they are not eloquēt, to shew forth any great wisedome:
A man shall hear no great fame of them, they Are not eloquent, to show forth any great Wisdom:
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and when a man shall heare them speake, hee shall see nothing but folly, according to the common opinion:
and when a man shall hear them speak, he shall see nothing but folly, according to the Common opinion:
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and yet GOD hath elected and chosen them. Hee alloweth that which seemeth to bee of no value:
and yet GOD hath elected and chosen them. He alloweth that which seems to be of no valve:
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For albeit it seeme that these are base thinges, that a man sew or doe some other thing,
For albeit it seem that these Are base things, that a man sew or do Some other thing,
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and take paine, yet this is a seruice that GOD more esteemeth off, than we can imagine.
and take pain, yet this is a service that GOD more esteems off, than we can imagine.
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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:
So then, when we know that we Are nothing in outward show, let us not think our state and condition to be the Worse for it (and as I have said already) let us not be ashamed of our infirmity:
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and in the meane time, let vs lift vp our eyes on high, & though we lye in the asshes, let vs knowe that asmuch happened to our father Iacob before, who was a figure of all the electe of God and of his children. Now it followeth.
and in the mean time, let us lift up our eyes on high, & though we lie in the Ashes, let us know that as happened to our father Iacob before, who was a figure of all the elect of God and of his children. Now it follows.
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That Iacob was loued of his mother, and Esau of his father.
That Iacob was loved of his mother, and Esau of his father.
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And this serueth well to shewe that there was no suche perfection in Isaack, as there ought to haue beene:
And this serveth well to show that there was no such perfection in Isaac, as there ought to have been:
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For hee was not ignoraunt of that which had beene spoken: That the greater should serue the lesser:
For he was not ignorant of that which had been spoken: That the greater should serve the lesser:
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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:
He knew full well, that so was the will of God, that Esau the elder should yield both the place and degree of honour unto his brother: and yet he loved Esau:
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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:
it seems herein that he would resist the counsel of GOD. And what means he herein? When he will cast his Whole love towards Esau:
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Yet God will reigne in the ende and his election muste stande fast, yea though all the worlde shoulde striue against it.
Yet God will Reign in the end and his election must stand fast, yea though all the world should strive against it.
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Loe Isaack, who is very blockishe: yet there is more: for it seemeth that hee is led by a brutish affection.
Loe Isaac, who is very blockish: yet there is more: for it seems that he is led by a brutish affection.
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For why did hee loue Esau? Because that hee brought him Venison. Hee loued him therefore for his toothes sake. Beholde an ancient man:
For why did he love Esau? Because that he brought him Venison. He loved him Therefore for his toothes sake. Behold an ancient man:
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and who by reason of his age ought to haue beene stayed and setled:
and who by reason of his age ought to have been stayed and settled:
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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:
he should no more have been led of his foolish and inconstant affections, that for his tothes sake & licorishnes, he should have forgotten that which God had pronounced, yea, by an unchangeable Decree:
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that Iacob must gouerne, and that hee should be heyre of the promise: and yet that Isaack maketh no reckoning of it.
that Iacob must govern, and that he should be heir of the promise: and yet that Isaac makes no reckoning of it.
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But heere wee see that the Iewes are too to blinde, vaunting them selues in their fathers,
But Here we see that the Iewes Are too to blind, vaunting them selves in their Father's,
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as though the dignitie which they sometimes had, came from the holynesse and vertues of men.
as though the dignity which they sometime had, Come from the holiness and Virtues of men.
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For it is certaine that Isaack, asmuch as in him lay, ouerthrew the election of God:
For it is certain that Isaac, as as in him lay, overthrew the election of God:
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not that he had a will so to doe.
not that he had a will so to do.
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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:
For if a man should have asked him, how now? Wilt thou resist God? wilt thou let, that he shall not put in execution, that which he hath pronounced? wilt thou altar that which he hath pronounced by his Mouth? He would have said. No:
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and his intent was not such. But howsoeuer it be, he is driuen and drawen that way.
and his intent was not such. But howsoever it be, he is driven and drawn that Way.
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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.
So then we may not say, that Isaac went about to help the election, of God nor Set it forward: but contrariwise he hindered it.
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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.
Now by this we see, that all mouths must be shut, and that men pretend not too have had any thing in their Persons, to say that God should confirm unto them the blessings which he had already given them.
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To be short, we see heereby, that lyke as the election of God, is free & vndeserued in his firste beginning & foundation,
To be short, we see hereby, that like as the election of God, is free & undeserved in his First beginning & Foundation,
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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,
and in full force, so also it behooves that God show unto the end, that there is nothing but his only mercy and that all that is said on men behalf, do cease & be abolished,
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& 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.
& that this is not, either of the willer or of the runner (as S. Paul Says) Rom. 9. Mark then what we have to Learn.
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Now in the meane time we see also the stedfastnes which is in this counsell of God, whereby hee choseth those, whome he thinketh good.
Now in the mean time we see also the steadfastness which is in this counsel of God, whereby he chooses those, whom he Thinketh good.
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So we haue to resolue our selues, although the whole world should labour to ouerthrow our saluation, that yet it wil remaine sure,
So we have to resolve our selves, although the Whole world should labour to overthrow our salvation, that yet it will remain sure,
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so that wee haue our refuge alwayes to that which hath byn shewed vs before:
so that we have our refuge always to that which hath been showed us before:
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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 is to say, That our Lord Iesus christ hath taken into his keeping all that the father hath given him, as being his own:
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& that nothing therof shall perishe, forasmuch as God is stronger then men: for it is thither that hee doth leade vs:
& that nothing thereof shall perish, forasmuch as God is Stronger then men: for it is thither that he does lead us:
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The father who hath giuen you vnto me, is stronger then all. The father who hath given you unto me, is Stronger then all.
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So thē let vs learne to stay our selues wholly vppon the inuincible power of God,
So them let us Learn to stay our selves wholly upon the invincible power of God,
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when there is any question of being assured that in calling vpon him we shalbe heard,
when there is any question of being assured that in calling upon him we shall herd,
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& that we dout not but that as he hath brought vs into a good way,
& that we doubt not but that as he hath brought us into a good Way,
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so he wil giue vs perseuerance:
so he will give us perseverance:
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and although that wee bee weake and frayle, yet hee will not suffer vs to fall:
and although that we be weak and frail, yet he will not suffer us to fallen:
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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,
but we shall always be led in such sort, that he will more and more increase his power in us we must Therefore come even thus Far,
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namely that Iacob had not onely those his enemyes whiche hadde no feare of GOD, and were irreligious, but euen his owne father Isaack:
namely that Iacob had not only those his enemies which had no Fear of GOD, and were irreligious, but even his own father Isaac:
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yea who was then as chiefe in the Church:
yea who was then as chief in the Church:
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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:
God had put him in trust as it were with his Covenant, to the end that he should be the treasurer thereof, and despense it:
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and yet neuerthelesse hee (as it should seeme) was an enemie to the election of Iacob.
and yet nevertheless he (as it should seem) was an enemy to the election of Iacob.
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Wherefore if we see many contrarieties, and that it seemeth our saluation must bee ouerthrowne by many meanes,
Wherefore if we see many contrarieties, and that it seems our salvation must be overthrown by many means,
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and that wee see no issue, let vs then knowe that God wil be victorious in the ende:
and that we see no issue, let us then know that God will be victorious in the end:
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and whatsoeuer weakenesse bee founde in vs, neuerthelesse he wil not cease to proceede, and although there be resistance and contradiction heere beneath,
and whatsoever weakness be found in us, nevertheless he will not cease to proceed, and although there be resistance and contradiction Here beneath,
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yet neuerthelesse hee will ouercome all, and bring it wel aboute.
yet nevertheless he will overcome all, and bring it well about.
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But by the way, we are heere admonished by the example of Isaack, to holde our selues vnder the bridle.
But by the Way, we Are Here admonished by the Exampl of Isaac, to hold our selves under the bridle.
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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,
For if this happened unto such a man as Isaac was, so excellent and of an Angelical holiness, that he resisted God, what shall become of us in comparison? It is certain, that we shall every day be overtaken an hundred times, with Some vain fantasy, that we shall rush against God,
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although wee haue no such purpose.
although we have no such purpose.
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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:
we have great need Therefore to distrust our own judgement, and to call upon God, to the end that he will govern us by his holy Spirit:
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otherwise (as I haue said) we are as wretched strayes, and we shall goe hither and thither at all aduentures.
otherwise (as I have said) we Are as wretched strays, and we shall go hither and thither At all adventures.
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And when we weene to be very wise, there will be nothing but folly in vs,
And when we ween to be very wise, there will be nothing but folly in us,
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yea rebellion, although it bee not with our willes and knowledge.
yea rebellion, although it be not with our wills and knowledge.
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Marke this then for one lesson, But we must marke heere the cause which is heere noted by Moyses,
Mark this then for one Lesson, But we must mark Here the cause which is Here noted by Moses,
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when hee sayth that Isaack loued Esau: And wherfore did he loue him? Because that Venison was his meate.
when he say that Isaac loved Esau: And Wherefore did he love him? Because that Venison was his meat.
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Therfore let vs take heede that we be not led by our carnall and earthly appetites,
Therefore let us take heed that we be not led by our carnal and earthly appetites,
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if we will keepe our array towards God. It is true, that to eate and drinke are not condemned.
if we will keep our array towards God. It is true, that to eat and drink Are not condemned.
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For God hath placed vs in this world vnder that condition that we should enioy his creatures:
For God hath placed us in this world under that condition that we should enjoy his creatures:
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and seeing he hath ordained vs to eate and to drinke, it is certaine that we offend him not:
and seeing he hath ordained us to eat and to drink, it is certain that we offend him not:
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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,
when we desire to have for our necessities, & search out also the use of those benefits, which he hath prepared for us For it is not said without cause, that we must do all things in his name,
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yea both in eating & drinking:
yea both in eating & drinking:
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but in that we be corrupted, it cannot bee but there wil be alwaies excesse in our appetites,
but in that we be corrupted, it cannot be but there will be always excess in our appetites,
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& this excesse maketh vs to forget our duties towards God: so as we are are altogither drawen away on euery side:
& this excess makes us to forget our duties towards God: so as we Are Are altogether drawn away on every side:
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& when we thinke to doe our duties we are far therefrō.
& when we think to do our duties we Are Far therefrom.
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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:
But Isaac ought always to have had this before his eyes, yea & he ought to have had it engraved in his heart, this voice should have sounded in his ears, to wit, that the greater should serve the less:
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he ought without ende, and without ceasing, thus to haue thought:
he ought without end, and without ceasing, thus to have Thought:
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wel, forasmuch as God wil haue his election to remaine in Iacob, it behoueth that I agree vnto it.
well, forasmuch as God will have his election to remain in Iacob, it behooves that I agree unto it.
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But in the meane time his meate turneth him, & draweth him quit contrary.
But in the mean time his meat turns him, & draws him quit contrary.
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Let vs therfore bee wel aduised (as I haue already sayde) on our partes, to represse our desires,
Let us Therefore be well advised (as I have already said) on our parts, to repress our Desires,
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yea though they be naturall, & of them selues not vnlawfull. But to the end that there be no excesse nor intemperance:
yea though they be natural, & of them selves not unlawful. But to the end that there be no excess nor intemperance:
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Let vs be aduised (I say) to check and to tame thē, in such sorte that they neuer turne vs away,
Let us be advised (I say) to check and to tame them, in such sort that they never turn us away,
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or hinder vs from ordering our selues according to the will of God. Marke therefore briefely what we haue to learne heere.
or hinder us from ordering our selves according to the will of God. Mark Therefore briefly what we have to Learn Here.
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But heere also wee see that Rebecca had an affection better guyded then her husband.
But Here also we see that Rebecca had an affection better guided then her husband.
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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:
It is very true that always men shall see (or for the most part) that if the Father love one of his Children, the mother will Set her love quite contrary:
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A man may see these contentions in moste houses. Also it may bee that Rebecca had conceiued some kinde of ielousie:
A man may see these contentions in most houses. Also it may be that Rebecca had conceived Some kind of jealousy:
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forasmuch as she sawe Esau preferred:
forasmuch as she saw Esau preferred:
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& therefore she loued Iacob the better, forasmuch as hee was not so acceptable to his father, nor had no such fauour:
& Therefore she loved Iacob the better, forasmuch as he was not so acceptable to his father, nor had not such favour:
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but forasmuch (as we shal see hereafter) that she had regard vnto Gods election,
but forasmuch (as we shall see hereafter) that she had regard unto God's election,
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and that she alwayes held that which had byn said, that Iacob must be preferred:
and that she always held that which had been said, that Iacob must be preferred:
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we haue here to iudge that she was not passionate and affected, as women that would lightly set themselues against their husbands,
we have Here to judge that she was not passionate and affected, as women that would lightly Set themselves against their Husbands,
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when they see that some of their children, shall not bee so much esteemed, they will the more set their affections vpon them.
when they see that Some of their children, shall not be so much esteemed, they will the more Set their affections upon them.
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But wee cannot iudge so of Rebecca:
But we cannot judge so of Rebecca:
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and why so? Because we see (as I haue already said) that she alwayes referred her self to God,
and why so? Because we see (as I have already said) that she always referred her self to God,
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& ment to obay that which he had pronounced. She would vndoubtedly that both the children might haue beene reserued in the Church:
& meant to obey that which he had pronounced. She would undoubtedly that both the children might have been reserved in the Church:
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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.
but seeing she saw the one shut out, and that there was none but the lesser and inferior that God allowed off, she yielded thereto.
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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:
Now Here we see that our Lord sometime will suffer those, which have the more Virtues and greater Gifts of the holy Ghost, yet nevertheless to fallen:
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and that they who were not yet so aduaunced as they should outgoe them, I meane in some respect.
and that they who were not yet so advanced as they should outgo them, I mean in Some respect.
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For if wee make comparison of Isaack with Rebeca, it is certaine that hee hauing beene brought vp in the house of his father,
For if we make comparison of Isaac with Rebeca, it is certain that he having been brought up in the house of his father,
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& hauing receiued so great instruction in his youth, had generally a greater faith then Rebecca.
& having received so great instruction in his youth, had generally a greater faith then Rebecca.
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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:
But behold a particular actium, wherein he Faileth, and wherein his vice shows it self. And yet Rebecca who lately crawled out of a den of idolatry:
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as we knowe that in her fathers house, there was nothing but superstitions, the countrie was altogither corrupted:
as we know that in her Father's house, there was nothing but superstitions, the country was altogether corrupted:
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this poore woman, although she knew not God in her youth:
this poor woman, although she knew not God in her youth:
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yet notwithstanding she was so wel taught and instructed of the holy Ghoste, that she out-went her husband.
yet notwithstanding she was so well taught and instructed of the holy Ghost, that she outwent her husband.
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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:
Now for this cause, they too whom God hath reached out the hand betimes, and whom he hath lifted up, to be as mirrors unto Others:
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let thē learne alwayes to walke with greater carefulnesse.
let them Learn always to walk with greater carefulness.
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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 why so? For there needs but one wry step to make them to fallen so grossly, that every one will be ashamed of them.
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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.
And Therefore let us Learn, that albeit our Lord have generally framed and fashioned us by his holy Spirit in such sort, that every one hath us in admiration, that yet in particular cases, we may offend.
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Therefore let vs alwayes stand vpon our watch.
Therefore let us always stand upon our watch.
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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:
Moreover, they which Are the most excellent, when they shall come to fail in Some point, let them not make a buckler of this, that they have done so many good Deeds, and worthy of praise:
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let them not alleadge their valiant deedes (as they say) but let them acknowledge them selues for such as they be, and say:
let them not allege their valiant Deeds (as they say) but let them acknowledge them selves for such as they be, and say:
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Wel, I perceiue that God would haue me to acknowledge that I am a weak man:
Well, I perceive that God would have me to acknowledge that I am a weak man:
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and farther that I should acknowledge in general, that it is not in men to vphold thēselues:
and farther that I should acknowledge in general, that it is not in men to uphold themselves:
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for there needeth but one faulte alone to cause vs to be cut off frō the church.
for there needs but one fault alone to cause us to be Cut off from the Church.
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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,
And when God hath cast us of, what shall become of us? So let us Learn all these things in the person of our father Isaac,
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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:
when we see that he was so blinded, and that he never remembered, that he was as a rebel to God, in esteeming that, which God had rejected, and despising his younger son:
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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,
too whom notwithstanding God had given this testimony: That he must Rule in his house. Now in the mean time, although that Rebecca had been well guided in her affection,
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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 that she had sought to obey God: yet it could not be but there must be Some quarrel between them: as oftentimes it falls out.
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And this is that which Moyses saith. That Isaack loued Esau, and Rebecca loued Iacob:
And this is that which Moses Says. That Isaac loved Esau, and Rebecca loved Iacob:
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and when hee speaketh so, it is as if hee woulde shewe that there was some strife in the house,
and when he speaks so, it is as if he would show that there was Some strife in the house,
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and that they coulde not agree togither, to say, that the husbād & the wife shuld loue their children alike,
and that they could not agree together, to say, that the husband & the wife should love their children alike,
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as by nature they ought to haue bin enclyned thereto:
as by nature they ought to have been inclined thereto:
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or rather that they knewe that the wil of God was that they shoulde haue loued the yonger.
or rather that they knew that the will of God was that they should have loved the younger.
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Now we are warned in this behalfe, that albeit our affections be wel grounded & tend to a good ende, that notwithstanding there ••e alwayes crossings which are blame woorthy. As for example.
Now we Are warned in this behalf, that albeit our affections be well grounded & tend to a good end, that notwithstanding there ••e always crossings which Are blame worthy. As for Exampl.
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I seeke to followe God, and fully to conforme my selfe vnto his will:
I seek to follow God, and Fully to conform my self unto his will:
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but there are resistings, & it must needes be that I must incurre displeasure of the one,
but there Are resistings, & it must needs be that I must incur displeasure of the one,
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and purchase an enemie of the other, if I discharge my dutie.
and purchase an enemy of the other, if I discharge my duty.
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Likewise it is true, that the beginning shalbe good, when I shall desire too doe well,
Likewise it is true, that the beginning shall good, when I shall desire too do well,
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and that I shall onely looke vnto God:
and that I shall only look unto God:
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but eueranon it wil befall vnto vs, that in our good zeale we shall be too excessiue,
but eueranon it will befall unto us, that in our good zeal we shall be too excessive,
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& that we shal haue carnal passions in vs: To be short:
& that we shall have carnal passion in us: To be short:
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they which shalbe the best guyded, and who haue greatest perfection, it is very certaine that they shal yet passe measure in this place,
they which shall the best guided, and who have greatest perfection, it is very certain that they shall yet pass measure in this place,
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and that they shal shew themselues men:
and that they shall show themselves men:
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and so much the more ought we to suspect our passions, and albeit wee see that the end be not good,
and so much the more ought we to suspect our passion, and albeit we see that the end be not good,
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yet we shall not cease to fall therin. Againe, we also haue a good warning to leaue all contradictions:
yet we shall not cease to fallen therein. Again, we also have a good warning to leave all contradictions:
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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.
For it is not without cause that the scripture exhorteth us so often unto this Union, to be of one mind, and of one Mouth.
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And why so? For when we agree in such sorte, eche one stirreth vp his neighbour,
And why so? For when we agree in such sort, eke one stirs up his neighbour,
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& helpeth to bring him vnto God.
& Helpeth to bring him unto God.
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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:
But contrariwise, when we Are quarreling in contention and strife, not only one lets and hindereth Another (as it is commonly said there needs but one restife Horse to hinder the Whole term:) but yet there is a Worse matter:
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to wit, that when wee striue for the seruice of GOD, wee cease not to forgette our selues in some respects,
to wit, that when we strive for the service of GOD, we cease not to forget our selves in Some respects,
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and many things escape vs, the which we woulde not let slip, if we were out of strife & contention.
and many things escape us, the which we would not let slip, if we were out of strife & contention.
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This therfore is the matter we haue to learne. And these examples are dayly seen amongst vs in the church.
This Therefore is the matter we have to Learn. And these Examples Are daily seen among us in the Church.
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For the best seruāts of God & they that are indewed with most excellēt graces,
For the best Servants of God & they that Are endued with most excellent graces,
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yea & who striue for the trueth, yet neuertheles cannot alwaies so bridle themselues, that they be not quarrelling,
yea & who strive for the truth, yet nevertheless cannot always so bridle themselves, that they be not quarreling,
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& showe themselues men, and yet God alloweth their zeale and that which they doe.
& show themselves men, and yet God alloweth their zeal and that which they do.
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And why so? For bicause they haue a good beginning, and they haue a right end:
And why so? For Because they have a good beginning, and they have a right end:
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but as I haue said, there is alwaies infirmitie mingled therewith.
but as I have said, there is always infirmity mingled therewith.
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Let vs therfore (say I) alwaies marke this, in this example of Isaack and Rebecca.
Let us Therefore (say I) always mark this, in this Exampl of Isaac and Rebecca.
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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.
Again, we have farther to note, that if Some times we shall not agree so as we ought & as were meet & convenient & as we ought, to bend & enforce our selves, that yet nevertheless we must make no deuorse betwixt our selves, neither be quite separated asunder.
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For although this was a notable vice, that Isaack & Rebecca were thus diuided in the loue, which they bare vnto their children,
For although this was a notable vice, that Isaac & Rebecca were thus divided in the love, which they bore unto their children,
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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.
yet they continued to serve God: & Isaac did never pretend to Abolah this oracle: that is to say, this same answer which God had given, that Iacob must govern.
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Now therfore we see heere how the husband and the wife are at strife, and that in such a matter of importaunce,
Now Therefore we see Here how the husband and the wife Are At strife, and that in such a matter of importance,
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as wherevpon depended the saluatiō of the world.
as whereupon depended the salvation of the world.
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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 thereof:
For the question is Here of the Eternal election of God, the question is of the Whole Church of our Lord Iesus christ, who is the head thereof:
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and beholde some crooked controuersies betwixt Isaack and his wife. Yet this meaneth not that Isaack ment to ouerthrowe all:
and behold Some crooked controversies betwixt Isaac and his wife. Yet this means not that Isaac meant to overthrown all:
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but he vnderstoode it not, and was confounded in him selfe.
but he understood it not, and was confounded in him self.
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Likewise therefore, when through ignorance and errour, it shall sometimes come to passe, that wee shalbe in trouble,
Likewise Therefore, when through ignorance and error, it shall sometime come to pass, that we shall in trouble,
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and that the deuil shall thrust in his foote, and that we shall not bee able to speake with one and the same mouth:
and that the Devil shall thrust in his foot, and that we shall not be able to speak with one and the same Mouth:
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notwithstanding, we must alwayes keepe the principall: that is, we must alwayes agree in this, that we holde God for our father:
notwithstanding, we must always keep the principal: that is, we must always agree in this, that we hold God for our father:
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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 that we know that there is no true holy unity, but in Iesus Christ: that we hold, I say the principles of our faith:
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and if we cannot cōprehend all things so distinctly as were to bee wished, let the ignoraunt and weake bee humbled,
and if we cannot comprehend all things so distinctly as were to be wished, let the ignorant and weak be humbled,
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and let them not be discouraged.
and let them not be discouraged.
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Likewise let them that are more frowarde, beare with the weake, wayting when God wil turne thē,
Likewise let them that Are more forward, bear with the weak, waiting when God will turn them,
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and take from them these opinions, wherin they are so troubled. This is that which Saint Paule sayth vnto the Philippians:
and take from them these opinions, wherein they Are so troubled. This is that which Saint Paul say unto the Philippians:
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For hee showeth how we ought to bee knit togither, and what the knot of our concorde and brotherhood is.
For he Showeth how we ought to be knit together, and what the knot of our concord and brotherhood is.
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Nowe hauing shewed, that he cōcludeth, that therfore there shuld not be diuersities of opinions amongst vs,
Now having showed, that he Concludeth, that Therefore there should not be diversities of opinions among us,
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& that our speaches likewise should not be diuers.
& that our Speeches likewise should not be diverse.
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But yet (saith he) If you cannot come to such pefection, & that some go as it were halting,
But yet (Says he) If you cannot come to such perfection, & that Some go as it were halting,
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& cannot ouertake others, which are not so quicke to comprehend all: Wayte (sayth hee) vntill GOD reueale it vnto you.
& cannot overtake Others, which Are not so quick to comprehend all: Wait (say he) until GOD reveal it unto you.
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Marke then the first thing that we haue to do, that is, to agree in the pure and simple trueth of God.
Mark then the First thing that we have to do, that is, to agree in the pure and simple truth of God.
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But forasmuch as it is not geuen to all at the firste dash, to haue certaine vnderstanding of all points of religion:
But forasmuch as it is not given to all At the First dash, to have certain understanding of all points of Religion:
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very wel, if there bee any ignorance, let them reach out their hand to them who are so besotted,
very well, if there be any ignorance, let them reach out their hand to them who Are so besotted,
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yea let them take heede that they bee not wilfull on their partes.
yea let them take heed that they be not wilful on their parts.
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For somtimes, yea moste commonly a man shall see, that the blindest are boldest and rashest:
For sometimes, yea most commonly a man shall see, that the blindest Are Boldest and rashest:
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and further there will be such a wilfulnesse, that a man can gain nothing of them.
and further there will be such a wilfulness, that a man can gain nothing of them.
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But S. Paule to remedie this mischiefe, saith: Waite till God reueale it vnto you. This then is that wee haue to learne:
But S. Paul to remedy this mischief, Says: Wait till God reveal it unto you. This then is that we have to Learn:
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but let vs also remember that which hee setteth downe:
but let us also Remember that which he sets down:
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namely, that when we shal agree in our Lord Iesus Christ, & that we respect nothing but his glorie, that alwayes we keepe our course,
namely, that when we shall agree in our Lord Iesus christ, & that we respect nothing but his glory, that always we keep our course,
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and if there bee some little strife, that this seperate vs not one from another.
and if there be Some little strife, that this separate us not one from Another.
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For it shall bee enough when we haue this keye, though in many other thinges we bee not so resolued as were necessary:
For it shall be enough when we have this key, though in many other things we be not so resolved as were necessary:
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yet if wee bee not quite withdrawen and turned from our Lord Iesus Christ, it is enough.
yet if we be not quite withdrawn and turned from our Lord Iesus christ, it is enough.
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Besides when we shall tende to his glory, euery one shall knowe, yea the most forwarde, that they are yet farre of.
Beside when we shall tend to his glory, every one shall know, yea the most forward, that they Are yet Far of.
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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:
What is the cause that those which Are learned and exercised in the scripture, do disdain their brothers when they see them ignorant? It is forasmuch as it seems unto them that there is nothing wanting in them selves:
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but if wee knowe what it is to aspire to our Lord Iesus Christ, and to come to the glory of his resurrection, wee will say alwayes with Saint Paule, that wee haue not attayned vnto it.
but if we know what it is to aspire to our Lord Iesus christ, and to come to the glory of his resurrection, we will say always with Saint Paul, that we have not attained unto it.
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When therefore euery one shall knowe, that there is yet something lacking in him self, it shall doe vs no hurt,
When Therefore every one shall know, that there is yet something lacking in him self, it shall do us no hurt,
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& we shall not think it straunge to call our brethren, although it bee a farre off.
& we shall not think it strange to call our brothers, although it be a Far off.
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Goe to let vs goe forward.
Go to let us go forward.
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It is true that there is great difference betwixte them that haue the gift of interpreting the Scriptures,
It is true that there is great difference betwixt them that have the gift of interpreting the Scriptures,
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and those that are poore and simple idiotes:
and those that Are poor and simple Idiots:
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they wil know well that there is one God, who is their father by our Lorde Iesus Christe,
they will know well that there is one God, who is their father by our Lord Iesus Christ,
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but yet they cannot expounde a place of holy Scripture: & yet notwithstanding they ceasse not to walke on in one & the same path:
but yet they cannot expound a place of holy Scripture: & yet notwithstanding they cease not to walk on in one & the same path:
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& those which are the most forward, although they come sooner to the goale, yet they must alwayes waite for the other.
& those which Are the most forward, although they come sooner to the goal, yet they must always wait for the other.
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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.
Mark then how we have to do, according as it is showed unto us, & how we may Learn it, by the Exampl which is Here contained.
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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,
But now let us fallen down before the majesty of our good God, in acknowledging of our Faults, praying him that he will in such sort make us to feel them, that it may be to the end we may be displeased therewith,
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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 we always may have an eye to our condition which is so miserable, to the end to have our refuge to his mercy:
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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 that it will please him to receive us to mercy, and so to govern us by his holy Spirit that we may be rid of all earthly passion.
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And seeing there are so many vices hidden in vs, that wee may take the greater payne to examine our selues, to the ende alwayes to haue recourse vnto him, who is able to cleanse vs:
And seeing there Are so many vices hidden in us, that we may take the greater pain to examine our selves, to the end always to have recourse unto him, who is able to cleanse us:
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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,
and that we may so fight, against whatsoever thing doth hinder us from dedicating our selves wholly to his service, that in the mean time we know, that it is Far of that our conflicts do deserve to be approved of him,
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but so farre foorth as hee beareth with our weakenesse.
but so Far forth as he bears with our weakness.
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And also that we may haue recourse vnto his power, knowing the neede that wee haue to be succoured of him:
And also that we may have recourse unto his power, knowing the need that we have to be succored of him:
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& 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,
& that by this means, we Learn only to rejoice in him, and not to doubt but that as he hath once reached us the hand, he will likewise continue more and more to strengthen us,
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vntill that wee haue ouercome bothe the Deuill, and all the assaultes, that he can assayle vs withall. That not onely, &c.
until that we have overcome both the devil, and all the assaults, that he can assail us withal. That not only, etc.
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❧ The fifth Sermon of Iacob and Esau, Genesis 25. 29 Nowe as Iacob was seething Pottage:
❧ The fifth Sermon of Iacob and Esau, Genesis 25. 29 Now as Iacob was seething Pottage:
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Esau came out of the fielde and was hungry. 30 Wherefore Esau sayde vnto Iacob: Suffer mee to k•eele foorth of this Pottage so red, for I am weary.
Esau Come out of the field and was hungry. 30 Wherefore Esau said unto Iacob: Suffer me to k•eele forth of this Pottage so read, for I am weary.
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Therefore euery one called his name Edome. 31 But Iacob aunsweared, Sell mee now thy birthright. 32 And Esau said: Beholde I hasten too death:
Therefore every one called his name Edom. 31 But Iacob answered, Fell me now thy birthright. 32 And Esau said: Behold I hasten too death:
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& what auayleth this birthright vnto me. 33 To whome Iacob sayd: Sweare vnto me this day: who sware vnto him.
& what availeth this birthright unto me. 33 To whom Iacob said: Swear unto me this day: who sware unto him.
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So hee solde his birthright vnto Iacob.
So he sold his birthright unto Iacob.
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34 Then Iacob gaue Esau breade and pottage of Lentills and he did eate and drinke and rose vp,34 Then Iacob gave Esau bread and pottage of Lentils and he did eat and drink and rose up,
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and went his way, and Esau contemned his birthright.
and went his Way, and Esau contemned his birthright.
cc vvd po31 n1, cc np1 vvd po31 n1.
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1417
WE said yesterday that God approueth and ratifieth his election, when hee gouerneth his Children by his holy spirit,
WE said yesterday that God approveth and ratifieth his election, when he Governs his Children by his holy Spirit,
pns12 vvd av-an d n1 vvz cc vvz po31 n1, c-crq pns31 vvz po31 n2 p-acp po31 j n1,
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1418
and that hee maketh them to striue vp to the heauenly life, and giueth them an affection to despise the world,
and that he makes them to strive up to the heavenly life, and gives them an affection to despise the world,
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1419
and to looke vp more high.
and to look up more high.
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1420
Cōtrariwise, that he discouereth what mans nature is, when he letteth loose the bridle to those that are reprobates,
Contrariwise, that he Discovereth what men nature is, when he lets lose the bridle to those that Are Reprobates,
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1421
so that they become as it were brute beastes, loking to nothing but this brickle & transitorie life.
so that they become as it were brutus beasts, looking to nothing but this brickle & transitory life.
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1422
We haue the confirmation of this doctrine, in the history which Moyses heere reciteth:
We have the confirmation of this Doctrine, in the history which Moses Here reciteth:
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1423
For on the one side he setteth Esau before vs, who returning out of the feeldes frō hunting, was as a famished wolf:
For on the one side he sets Esau before us, who returning out of the fields from hunting, was as a famished wolf:
c-acp p-acp dt crd n1 pns31 vvz np1 p-acp pno12, r-crq vvg av pp-f dt n2 p-acp vvg, vbds p-acp dt j-vvn n1:
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1424
he desireth nothing but to eate, and moreouer is content to sel his birthright with another and heere he renounceth his birthright,
he Desires nothing but to eat, and moreover is content to sell his birthright with Another and Here he Renounceth his birthright,
pns31 vvz pix p-acp pc-acp vvi, cc av vbz j pc-acp vvd po31 n1 p-acp j-jn cc av pns31 vvz po31 n1,
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1425
so that he may haue wherewith to fill his belly.
so that he may have wherewith to fill his belly.
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1426
Hee then esteemeth the Pottage so highly, that his birthright was nothing vnto him in comparison thereof.
He then esteems the Pottage so highly, that his birthright was nothing unto him in comparison thereof.
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1427
Now let vs marke (as it hath already byn touched before, and as we shal see more fully) that this was not an earthly priuiledge, to wit, that he should haue a double portion,
Now let us mark (as it hath already been touched before, and as we shall see more Fully) that this was not an earthly privilege, to wit, that he should have a double portion,
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1428
and that he shoulde be aduaunced in his fathers house:
and that he should be advanced in his Father's house:
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1429
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.
but it was to be the chief of the Church of God, waiting till our Lord Iesus christ should appear for the salvation of the world.
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1430
Now although this was a thing of such importance:
Now although this was a thing of such importance:
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1431
yet Esau preferreth his belly, and hee careth for nothing, so that hee may haue meate.
yet Esau preferreth his belly, and he Careth for nothing, so that he may have meat.
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1432
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,
On the other side, Iacob although he had made ready his dinner, or his supper (albeit it were his refection,) and that he had an appetite to eat,
p-acp dt j-jn n1, np1 cs pns31 vhd vvn j po31 n1, cc po31 n1 (cs pn31 vbdr po31 n1,) cc cst pns31 vhd dt n1 pc-acp vvi,
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1433
yet, hee chose rather to abstaine and defraude him selfe, then to let slippe the occasion of getting the birthright.
yet, he chosen rather to abstain and defraud him self, then to let slip the occasion of getting the birthright.
av, pns31 vvd av-c pc-acp vvi cc n1 pno31 n1, cs pc-acp vvi vvi dt n1 pp-f vvg dt n1.
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1434
Wee see then that Esau was but as a beastly man, who fought nothing but to be fed and nourished:
we see then that Esau was but as a beastly man, who fought nothing but to be fed and nourished:
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1435
yea and to bee well frankt. Iacob is a weake man, subiect to hunger and thirst:
yea and to be well frankt. Iacob is a weak man, Subject to hunger and thirst:
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1436
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.
yet he bridleth himself, and looks up higher then too this world, and forgeth bodily meat, to obtain a spiritual benefit, which was of more valve then an hundred, yea then ten thousand lives.
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1437
Marke briefely what wee haue to learne of this history.
Mark briefly what we have to Learn of this history.
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1438
Nowe it is very true that a man might think at the first blush, that this was but a Childish toy.
Now it is very true that a man might think At the First blush, that this was but a Childish toy.
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1439
For what hurt was it in Esau, after that he had laboured and taken great paine,
For what hurt was it in Esau, After that he had laboured and taken great pain,
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1440
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.
yea for to bring Venison unto his father, if he were weary, if he wear an hungered & should demand to eat? It seems not that this should be imputed unto him for a fault.
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1441
And againe on the other side, some man might say, what crueltie was there in Iacob, seeing his brother in such want, not to succour him, at the least with halfe of his repast? For hee shoulde not haue tarryed his brothers complainte,
And again on the other side, Some man might say, what cruelty was there in Iacob, seeing his brother in such want, not to succour him, At the least with half of his repast? For he should not have tarried his Brother's complaint,
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1442
and till hee had cryed for hunger, but rather ought frankly to haue offred him of that which he had prepared for him selfe.
and till he had cried for hunger, but rather ought frankly to have offered him of that which he had prepared for him self.
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1443
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.
For if he had seen but a stranger too be so needy, so weary, and so weak, he must yet have given him Some refreshing and alms.
p-acp cs pns31 vhd vvn p-acp dt n1 av vbi av j, av j, cc av j, pns31 vmb av vhi vvn pno31 d n-vvg cc n2.
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1444
But beholde his owne brother, for they were borne bothe in one belly:
But behold his own brother, for they were born both in one belly:
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1445
yet hee leaueth him in this case, and vouchsafeth not to giue him one spoonefull of his pottage.
yet he Leaveth him in this case, and vouchsafeth not to give him one spoonful of his pottage.
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1446
A man might say therfore that Iacob was too too vncurteous. And againe.
A man might say Therefore that Iacob was too too uncourteous. And again.
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1447
Why shoulde hee compell him to sell his birthright? For hee put heere the knife as it were to his throte,
Why should he compel him to fell his birthright? For he put Here the knife as it were to his throat,
q-crq vmd pns31 vvi pno31 pc-acp vvi po31 n1? p-acp pns31 vvd av dt n1 c-acp pn31 vbdr p-acp po31 n1,
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1448
and wee knowe that bargaines are alwayes of no force, when there shall be any violence offered:
and we know that bargains Are always of no force, when there shall be any violence offered:
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1449
If men doe any thing by constraint, or if they promise any thing by compulsion rashly, they are not bounde to keepe it.
If men do any thing by constraint, or if they promise any thing by compulsion rashly, they Are not bound to keep it.
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1450
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.
But see Esau, who was an hungered, he could do no more, he was so Far passed him self, that he Knoweth not what his birthright means.
cc-acp vvb np1, r-crq vbds dt vvd, pns31 vmd vdi dx av-dc, pns31 vbds av av-j p-acp pno31 n1, cst pns31 vvz xx r-crq po31 n1 vvz.
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1451
So then, besides the crueltie of Iacob, there was to grose an ouersight:
So then, beside the cruelty of Iacob, there was to grose an oversight:
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1452
and when he barganed, what othesoeuer came betweene, yet this ought not in any case to holde, by any right or reason.
and when he barganed, what othesoeuer Come between, yet this ought not in any case to hold, by any right or reason.
cc c-crq pns31 vvd, r-crq av vvd p-acp, av d vmd xx p-acp d n1 pc-acp vvi, p-acp d j-jn cc n1.
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1453
Well, notwithstanding all this, this is not recited to reproue Iacob, as though he had committed any faulte,
Well, notwithstanding all this, this is not recited to reprove Iacob, as though he had committed any fault,
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1454
or offended either God or his brother:
or offended either God or his brother:
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1455
But contrarywise the holie Ghoste geueth him heere testimonie, that hee sheweth vs the waye howe to search after Heauenly thinges,
But contrariwise the holy Ghost Giveth him Here testimony, that he shows us the Way how to search After Heavenly things,
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1456
and that first of all wee must seeke the kingdome of God, and renounce our owne desires,
and that First of all we must seek the Kingdom of God, and renounce our own Desires,
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1457
or else in such wise captiuate and bringe them vnder, that they hinder vs not from looking alwaies to the principall.
or Else in such wise captivate and bring them under, that they hinder us not from looking always to the principal.
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1458
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:
And contrariwise the Exampl of Esau is Set before us (as the Apostle shows) to the end, we should not be profane as he was:
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1459
that is to say, that wee shoulde not bee giuen to the earth:
that is to say, that we should not be given to the earth:
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1460
but that wee should thinke that this which is promised vs, is belonging to eternall life.
but that we should think that this which is promised us, is belonging to Eternal life.
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1461
So then, wee muste not iudge of this history after our naturall opinion:
So then, we must not judge of this history After our natural opinion:
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1462
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.
but we must Way to what end and purpose it is Here rehearsed, to the end we may the better make our profit of it.
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1463
Now I haue already sayd in the first place, that God would as it were seale his election heere, in the person of Iacob:
Now I have already said in the First place, that God would as it were seal his election Here, in the person of Iacob:
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1464
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.
and that he hath showed also in the person of Esau, that he was of the number of those, that were cast off from him.
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1465
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:
It is very certain that if Iacob had not been governed by the Spirit of GOD, he had been altogether like his brother Esau But we must see how the Spirit of God was rather given unto him then unto Esau:
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1466
We shall not find this diuersitie, but in the onely free goodnesse of God.
We shall not find this diversity, but in the only free Goodness of God.
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1467
So then, let vs knowe that Iacob was led with an holie affection, forasmuch as God had holden him of the number and company of his Children: as also S. Paule sayth:
So then, let us know that Iacob was led with an holy affection, forasmuch as God had held him of the number and company of his Children: as also S. Paul say:
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1468
That wee are the woorkmanship of God, created to good woorkes, the which he hath prepared. That we Are the workmanship of God, created to good works, the which he hath prepared.
cst pns12 vbr dt n1 pp-f np1, vvn p-acp j n2, dt r-crq pns31 vhz vvn.
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1469
He speaketh not there of all men in generall. It is true that God hath created vs all without difference:
He speaks not there of all men in general. It is true that God hath created us all without difference:
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1470
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,
but there is a new creation in those, whom God reformeth, and whom he Purgeth from their wicked lusts, to the end that he may bring them to him self,
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1471
and conforme them to his righteousnesse, so that they desire nothing more then to honor and serue him purely.
and conform them to his righteousness, so that they desire nothing more then to honour and serve him purely.
cc vvi pno32 p-acp po31 n1, av cst pns32 vvb pix av-dc cs pc-acp vvi cc vvi pno31 av-j.
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1472
Marke therefore a seconde creation which God worketh in his Children.
Mark Therefore a seconde creation which God works in his Children.
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1473
So then, let vs knowe that if God reach out his hand vnto vs, to shewe vs the way of saluation,
So then, let us know that if God reach out his hand unto us, to show us the Way of salvation,
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1474
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,
if he give us courage cheerfully to march forewards, and strengthen us also to continue therein, that then he shows that his election is not in vain and frivolous,
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1475
but hath it full effect and vertue.
but hath it full Effect and virtue.
cc-acp vhz pn31 av-j n1 cc n1.
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1476
To conclude, when he abandoneth vs, and that we are as strayes throughout all our life, that we forget the saluation of our soules:
To conclude, when he abandoneth us, and that we Are as strays throughout all our life, that we forget the salvation of our Souls:
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1477
let vs know that heerein he declareth his cursse vppon vs. And so let vs learne to tremble,
let us know that herein he Declareth his curse upon us And so let us Learn to tremble,
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1478
as often as wee see men besotted in beastlynesse, so as they knowe not their owne state and condition,
as often as we see men besotted in beastlynesse, so as they know not their own state and condition,
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1479
neither to what ende they were created, nor wherfore God hath placed them in the worlde:
neither to what end they were created, nor Wherefore God hath placed them in the world:
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1480
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:
when we see this, it behooves us (I say) to tremble and to pray unto God, that he will not suffer us so to be estranged from him:
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1481
but that he will alwayes holde vs in, and keepe vs, and that hee will imprint in our heartes, suche an assurance of the hope which he hath giuen vs, that we may beare therin the right marke of his election,
but that he will always hold us in, and keep us, and that he will imprint in our hearts, such an assurance of the hope which he hath given us, that we may bear therein the right mark of his election,
cc-acp cst pns31 vmb av vvi pno12 p-acp, cc vvb pno12, cc cst pns31 vmb vvi p-acp po12 n2, d dt n1 pp-f dt n1 r-crq pns31 vhz vvn pno12, cst pns12 vmb vvi av dt j-jn n1 pp-f po31 n1,
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1482
as if men spreade a little waxe vpon a seale, the forme of the seale will remaine perfect,
as if men spread a little wax upon a seal, the Form of the seal will remain perfect,
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1483
but the wax hath the shape and image thereof.
but the wax hath the shape and image thereof.
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1484
So, when our Lord engraueth his feare in our heartes by his holy spirit, and such an obedience towardes him,
So, when our Lord engraveth his Fear in our hearts by his holy Spirit, and such an Obedience towards him,
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1485
as his Children ought to performe vnto him, this is as if he should set vpon vs the seale of his electiō,
as his Children ought to perform unto him, this is as if he should Set upon us the seal of his election,
c-acp po31 n2 vmd pc-acp vvi p-acp pno31, d vbz c-acp cs pns31 vmd vvi p-acp pno12 dt n1 pp-f po31 n1,
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1486
& as if he should truely testifie that he hath adopted vs, and that hee is a Father vnto vs:
& as if he should truly testify that he hath adopted us, and that he is a Father unto us:
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1487
For asmuch as we haue the earnest of his free adoption: that is to say, the holy Ghost.
For as as we have the earnest of his free adoption: that is to say, the holy Ghost.
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1488
But now let vs come to that, which is heere handled particularly. It is saide:
But now let us come to that, which is Here handled particularly. It is said:
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1489
That Esau beeing returned, he asked of his brother Iacob, that hee woulde giue him of that red Pottage, and of that meate: That Esau being returned, he asked of his brother Iacob, that he would give him of that read Pottage, and of that meat:
cst np1 vbg vvn, pns31 vvd pp-f po31 n1 np1, cst pns31 vmd vvi pno31 pp-f cst j-jn n1, cc pp-f d n1:
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1490
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:
He Says it, but this was as it were in contempt: and yet herein we see, that he was not so delicate and fine mouthed:
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1491
but hee could doe no more, hee was so weary, that he knew not what he did:
but he could do no more, he was so weary, that he knew not what he did:
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1492
and therefore he asketh nothing but to be satisfied. And heereupon he sayth: Giue vnto me: as if hee shoulde say:
and Therefore he asks nothing but to be satisfied. And hereupon he say: Give unto me: as if he should say:
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1493
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.
It is all one unto me, whither I eat brown bread or white, so that I may fill my belly, admit it were but with Acorns, it is all one unto me.
pn31 vbz d pi p-acp pno11, cs pns11 vvb j-jn n1 cc j-jn, av cst pns11 vmb vvi po11 n1, vvb pn31 vbdr cc-acp p-acp n2, pn31 vbz d pi p-acp pno11.
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1494
A man might heere finde some coulour to excuse Esau: and it seemeth that this might wel haue bin pardoned him.
A man might Here find Some colour to excuse Esau: and it seems that this might well have been pardoned him.
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1495
But what? So much the more in this must we beholde, that our desires howe natural & lawful soeuer they be, are yet neuertheles to be repressed,
But what? So much the more in this must we behold, that our Desires how natural & lawful soever they be, Are yet nevertheless to be repressed,
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1496
when there is any question of the heauenly life: for then wee must bring vnder euery consideration, and rather loose life an hundred times,
when there is any question of the heavenly life: for then we must bring under every consideration, and rather lose life an hundred times,
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1497
then goe out of the path of saluation.
then go out of the path of salvation.
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1498
It is not enough therefore that men abstaine from those actes that are altogither dissolute and wicked,
It is not enough Therefore that men abstain from those acts that Are altogether dissolute and wicked,
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1499
and whereof they may bee ashamed, but yet whatsoeuer desire they shall haue, yea permitted vnto them of God, which is not altogither condemned,
and whereof they may be ashamed, but yet whatsoever desire they shall have, yea permitted unto them of God, which is not altogether condemned,
cc c-crq pns32 vmb vbi j, cc-acp av r-crq n1 pns32 vmb vhi, uh vvn p-acp pno32 pp-f np1, r-crq vbz xx av vvn,
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1500
yet must they tame them, when there shall be any comparison with spirituall benefites. But heereof wee shall yet intreate more at large.
yet must they tame them, when there shall be any comparison with spiritual benefits. But hereof we shall yet entreat more At large.
av vmb pns32 vvi pno32, c-crq a-acp vmb vbi d n1 p-acp j n2. p-acp av pns12 vmb av vvi av-dc p-acp j.
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1501
In the meane time it behoueth vs to note this point, that Esau sought not after great dayntyes:
In the mean time it behooves us to note this point, that Esau sought not After great dainties:
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1502
he saw the Pottage, whereof mention is heere made, and he asketh nothing but to be satisfyed therewith.
he saw the Pottage, whereof mention is Here made, and he asks nothing but to be satisfied therewith.
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1503
Nowe Iacob asketh of him his birthright in payment.
Now Iacob asks of him his birthright in payment.
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1504
If he had asked it of him through ambition, and that it had not belonged vnto him, vndoubtedly it had beene no bargaine:
If he had asked it of him through ambition, and that it had not belonged unto him, undoubtedly it had been no bargain:
cs pns31 vhd vvn pn31 pp-f pno31 p-acp n1, cc cst pn31 vhd xx vvn p-acp pno31, av-j pn31 vhd vbn dx n1:
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1505
on the other side, the malice which he had, could by no meanes haue beene excused:
on the other side, the malice which he had, could by no means have been excused:
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1506
and farther this had beene to commit an outragious and theeuishe acte, so to holde his brothers throte shut vp, as to say:
and farther this had been to commit an outrageous and theeuishe act, so to hold his Brother's throat shut up, as to say:
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1507
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.
if thou wilt not forgo unto me, all that belongeth to thee, I will not give thee one morcell to eat, rather thou shalt perish.
cs pns21 vm2 xx vvi p-acp pno11, d cst vvz p-acp pno21, pns11 vmb xx vvi pno21 crd n1 pc-acp vvi, av-c pns21 vm2 vvi.
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1508
And to what extremitie woulde this growe? But Iacob demaundeth nothing of Esau, but that which was before giuen him.
And to what extremity would this grow? But Iacob demandeth nothing of Esau, but that which was before given him.
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1509
For he was taught that before the two children were borne, nowe already this sentence was pronounced, that God had declared, that it muste needes bee that the elder must serue the younger.
For he was taught that before the two children were born, now already this sentence was pronounced, that God had declared, that it must needs be that the elder must serve the younger.
p-acp pns31 vbds vvn cst p-acp dt crd n2 vbdr vvn, av av d n1 vbds vvn, cst np1 vhd vvn, cst pn31 vmb av vbi d dt n-jn vmb vvi dt jc.
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1510
Iacob then, in respecte of God possessed already through faith the birthright:
Iacob then, in respect of God possessed already through faith the birthright:
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1511
It is true that that stoode him in no steede in the iudgement of the worlde:
It is true that that stood him in no steed in the judgement of the world:
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1512
but the question is heereof the right title, that he knew that God had appoynted him to bee the first borne,
but the question is hereof the right title, that he knew that God had appointed him to be the First born,
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1513
& had declared, that the birthright belonged vnto him.
& had declared, that the birthright belonged unto him.
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1514
So then, hee robbeth not Esau of any thing that was his, but hee rather asketh againe that which was his owne:
So then, he robbeth not Esau of any thing that was his, but he rather asks again that which was his own:
av av, pns31 vvz xx np1 pp-f d n1 cst vbds png31, cc-acp pns31 av-c vvz av cst r-crq vbds po31 d:
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1515
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:
as if he should have said, Because thou art First come out of the womb, thou Despisest the sentence that God hath given, both Concerning me & thy self:
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1516
but yet that must stand which God hath decreed, it can not be called back againe.
but yet that must stand which God hath decreed, it can not be called back again.
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1517
For my selfe, I alwayes remain in this hope, that I shall obtaine, that which was promised vnto me:
For my self, I always remain in this hope, that I shall obtain, that which was promised unto me:
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1518
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:
but for thy part, this is to the end that thou Shouldst understand that I Set more store by the service of God then by mine own life:
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1519
and therfore sel me thy birthright.
and Therefore sell me thy birthright.
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1520
We see heere briefely, that Iacob woulde not get the good of another by deceite or malice,
We see Here briefly, that Iacob would not get the good of Another by deceit or malice,
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Image 63
1521
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.
neither enforce his brother to spoil himself of that blessing which belonged unto him, but he demandeth, that that which God had given him, might be approved and ratified among men.
av-dx vvi po31 n1 pc-acp vvi px31 pp-f d n1 r-crq vvd p-acp pno31, cc-acp pns31 vvz, cst d r-crq np1 vhd vvn pno31, vmd vbi vvn cc vvn p-acp n2.
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1522
Loe then the sūme of that whiche is spoken heere.
Loe then the sum of that which is spoken Here.
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1523
And therefore they, who will vse so great rigour, to get the substance of an other,
And Therefore they, who will use so great rigour, to get the substance of an other,
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1524
& to enriche them selues with the losse of their neighbours, haue not whereof to make them any buckler heere:
& to enrich them selves with the loss of their neighbours, have not whereof to make them any buckler Here:
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1525
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.
as we shall see very many, who will espy out occasions, that if a poor man, be in any extreme necessity, it must needs be that he be robbed.
c-acp pns12 vmb vvi av d, r-crq vmb vvi av n2, cst cs dt j n1, vbb p-acp d j-jn n1, pn31 vmb av vbb cst pns31 vbb vvn.
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1526
Lo then they wil pray & violently grate vpon him.
Lo then they will pray & violently grate upon him.
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1527
For thē they wil bargaine with him, when they see him in this case, & ô say they (who liue vppon spoyles,
For them they will bargain with him, when they see him in this case, & o say they (who live upon spoils,
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1528
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:
as Hawks do upon the prey) this man must pass through my hands. Lo then a poor man who shall have but one field or one meadow:
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1529
if he be indebted or faile to find money to pay, if hee come to some Vsurer, he wil say vnto him,
if he be indebted or fail to find money to pay, if he come to Some Usurer, he will say unto him,
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1530
loe there is no remedie I must needes sel you such a peece, ô I haue no money (saith he) at this time,
lo there is no remedy I must needs sell you such a piece, o I have no money (Says he) At this time,
uh a-acp vbz dx n1 pns11 vmb av vvd pn22 d dt n1, uh pns11 vhb dx n1 (vvz pns31) p-acp d n1,
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1531
& yet in the meane time he will keepe his money in his pursse, watching that occasion, which is as a robery,
& yet in the mean time he will keep his money in his purse, watching that occasion, which is as a robbery,
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1532
forasmuch as he seeketh the meane to deceaue his neighboure.
forasmuch as he seeks the mean to deceive his neighbour.
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1533
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.
This is commonly seen, that he that shall pinched with any misery, he shall eaten even to the bones, of such as only have the means to succour those that Are in necessity.
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1534
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.
But if such wicked wretches, (as I have said) will cloak their iniquity in the person of Iacob, it is too too vain a thing.
p-acp cs d j n2, (c-acp pns11 vhb vvn) vmb vvi po32 n1 p-acp dt n1 pp-f np1, pn31 vbz av av j dt n1.
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1535
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:
For Iacob sucked not Another men good unto him self, nor he sought not to enlarge him self to the end to lessen his brother:
p-acp np1 vvd xx j-jn n2 j p-acp pno31 n1, ccx pns31 vvd xx pc-acp vvi pno31 n1 p-acp dt n1 pc-acp vvi po31 n1:
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1536
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 he remained in the possession of that which God had given him. The birthright was his own already, in deed not according to the order of nature,
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89
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1537
but because it so pleased God.
but Because it so pleased God.
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1538
Inasmuch therefore as he deceiued none, did wrong to no man, neither vsed any rigoure or excesse to drawe anothers good vnto himself, we must not take any paterne and patronage from hence of those same theeueryes and oppressions which commonly are exercysed amongst men.
Inasmuch Therefore as he deceived none, did wrong to no man, neither used any rigour or excess to draw another's good unto himself, we must not take any pattern and patronage from hence of those same Thieveries and oppressions which commonly Are exercised among men.
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1539
And forasmuch as the question is heere of a spiritual benefit that Iacob seeketh not riches, he seketh not his commodities,
And forasmuch as the question is Here of a spiritual benefit that Iacob seeks not riches, he seeketh not his commodities,
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1540
nor any earthly honor, to aduaunce himselfe aboue his brother: he forsaketh all this, this is all one to him:
nor any earthly honour, to advance himself above his brother: he Forsaketh all this, this is all one to him:
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but hee would haue that which God had promised him:
but he would have that which God had promised him:
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that is, that though he be small in 〈 ◊ 〉 worlde, though he bee afflicted, tormēted & … ured,
that is, that though he be small in 〈 ◊ 〉 world, though he be afflicted, tormented & … ured,
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and that men doe him many iniuries, it 〈 ◊ 〉 all one vnto him, so that this inestimable treasure be reserued vnto him:
and that men do him many injuries, it 〈 ◊ 〉 all one unto him, so that this inestimable treasure be reserved unto him:
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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.
that is to say, that of his raze shall come the salvation of the world, & that withal he is made of the company and fellowship of God's children.
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Touching Esau his answere, we see already that which the Apostle saith, and that which we haue also alledged:
Touching Esau his answer, we see already that which the Apostle Says, and that which we have also alleged:
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that he was altogither a prophane man.
that he was altogether a profane man.
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I haste to death, to what purpose (saith he) shall my birthright serue me. I haste to death, to what purpose (Says he) shall my birthright serve me.
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In saying that he hasteth to death, and that his birthright serued him to no purpose:
In saying that he hastes to death, and that his birthright served him to no purpose:
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we see that he was altogither dul and blockish, and that it was all one to him,
we see that he was altogether dul and blockish, and that it was all one to him,
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so that he might passe this present life. And loe also what this worde, Prophane importeth:
so that he might pass this present life. And lo also what this word, Profane imports:
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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 it is contrary to the word Holy. And what means this word Holy? To be holy, is when we Are separated and put a part to serve God:
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For all the worlde is ful of filthines and iniquitie, as Saint Paule saith.
For all the world is full of filthiness and iniquity, as Saint Paul Says.
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And when we shall haue our conuersation heere beneath after the common manner, this is to defile our selues with all filthynesse.
And when we shall have our Conversation Here beneath After the Common manner, this is to defile our selves with all filthiness.
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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.
But to th• end we may be held for the children of God, it behooves that we be separated even as S. Paul speaks thereof, in the First chapter of the First Epistle to the Corinthians.
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It behoueth that God gather vs vnto himselfe.
It behooves that God gather us unto himself.
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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.
For if we walk among thorns, that is but to scratch us every minute ▪ if we go through dirt and clay, that is to beray us It behooves them that we be separated.
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But (as I haue said) the worde Prophane is contrary and opposite vnto this.
But (as I have said) the word Profane is contrary and opposite unto this.
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Wh•• ••en must we do? This is it, that a man take good •eede to himself: yea, euen to his body.
Wh•• ••en must we do? This is it, that a man take good •eede to himself: yea, even to his body.
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For euē like as there are two parts in vs, to wit, the body and the soule:
For even like as there Are two parts in us, to wit, the body and the soul:
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so the spirituall life is, when we know whervnto God hath called vs, and whervnto he dayly biddeth vs:
so the spiritual life is, when we know whereunto God hath called us, and whereunto he daily bids us:
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to wit, that we should be heyres of the kingdome of heauen:
to wit, that we should be Heirs of the Kingdom of heaven:
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See what it is to sanctifie our selues, as it is said Purifie your selues, yea all you that beare the Lordes vessels.
See what it is to sanctify our selves, as it is said Purify your selves, yea all you that bear the lords vessels.
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And S. Paule alledging this place saith: Hauing therfore such promises. That is, that God accounteth vs for his seruants & children:
And S. Paul alleging this place Says: Having Therefore such promises. That is, that God accounteth us for his Servants & children:
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Let vs take heede that we cleanze our selues from all filthinesse, aswel of the body as the soule.
Let us take heed that we cleanze our selves from all filthiness, aswell of the body as the soul.
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But beholde Esau, who hath no care but for his belly, and that he sheweth very wel when he saith:
But behold Esau, who hath no care but for his belly, and that he shows very well when he Says:
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Beholde I haste to death, & what shall this birthright auayle me? Yea, but it was for euerlasting life, it was for an heauenly inheritance:
Behold I haste to death, & what shall this birthright avail me? Yea, but it was for everlasting life, it was for an heavenly inheritance:
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hee hath no regarde to all this.
he hath no regard to all this.
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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,
So then we see, that he did eat as a Dog, or rather as a Hog that had his nose always in the swil trough,
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and sought for nothing but meat. Beholde then the disposition of Esau, which is declared vnto vs in these words.
and sought for nothing but meat. Behold then the disposition of Esau, which is declared unto us in these words.
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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:
And so the exhortation of the Apostle ought well to be practised of us: when he say, Let us not be profane men as Esau was:
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For see what is the cause that maketh vs to forgoe the hope of that saluation that God hath giuen vs:
For see what is the cause that makes us to forgo the hope of that salvation that God hath given us:
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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:
when we Are snared in our own sense, and in our carnal Desires, it is certain, that we Are quite out of taste with that which appertaineth to the salvation of our Souls, that hath no savour with us:
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so that there is neither word of God, nor promise, nor any thing, which we doe not lightly esteeme, when we are so prophane.
so that there is neither word of God, nor promise, nor any thing, which we do not lightly esteem, when we Are so profane.
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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:
Now then, let us take good heed, when we Are provoked with Some desire to think, Go to, God hath not placed 〈 ◊ 〉 in this world, to perish as Asses & Horses:
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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,
he hath given us a soul, wherein he hath engraved his own image. So then, it behooves us always to labour and to aspire unto this heavenly immortality,
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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.
and specially to enforce our selves to fight against all our affections, and not to be so held Here below, that we strive not always to break and undo these cords, that hinder us, that we cannot come directly unto God.
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Marke then what we haue heere to learne. That wee bee not like vnto Esau, saying:
Mark then what we have Here to Learn. That we be not like unto Esau, saying:
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I haste to death & whereto shall my birthright serue me? What? shall wee doe such dishonor vnto the dignitie & nobility, which God hath placed in vs,I haste to death & whereto shall my birthright serve me? What? shall we do such dishonour unto the dignity & Nobilt, which God hath placed in us,
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forasmuch as he hath giuen vs immortal soules:
forasmuch as he hath given us immortal Souls:
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that we say we are not of this worlde, our place is aboue, & our right is aboue,
that we say we Are not of this world, our place is above, & our right is above,
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& in the meane while, shall we rest & be entangled heere? So then,
& in the mean while, shall we rest & be entangled Here? So then,
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though wee should perishe an hundred times, yet let vs knowe, that God hath reserued a better life for vs,
though we should perish an hundred times, yet let us know, that God hath reserved a better life for us,
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and that there is our soueraign good that we ought to esteme:
and that there is our sovereign good that we ought to esteem:
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& albeit that we want & haue need of trāsitorie benefits, which onely serue to maintaine vs heere beneath,
& albeit that we want & have need of transitory benefits, which only serve to maintain us Here beneath,
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yet let vs beare it patiently, and let vs alwayes marke, if I dye, not to say I perish,
yet let us bear it patiently, and let us always mark, if I die, not to say I perish,
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or I am vtterly lost & caste away: For this is but a passage by death, to goe frō one life to another.
or I am utterly lost & cast away: For this is but a passage by death, to go from one life to Another.
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We must therefore looke vp thither. And this is the summe of that we haue to marke heere.
We must Therefore look up thither. And this is the sum of that we have to mark Here.
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But howsoeuer it be, we see here how God hath laid open the beastlynes of Esau,
But howsoever it be, we see Here how God hath laid open the beastlynes of Esau,
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& hath shewed that he was alredy forsaken of him, & was not gouerned by his holy spirite:
& hath showed that he was already forsaken of him, & was not governed by his holy Spirit:
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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,
as the Wisest of the world, albeit it seem they pierce thorough the Clouds, yet Are they so dull and blockish, that thy regard nothing but that which is present unto them,
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and therto they wholly giue them selues.
and thereto they wholly give them selves.
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We shall see therfore the wittiest & those whom men so greatly magnifie, which looke to nothing but to builde their houses.
We shall see Therefore the Wittiest & those whom men so greatly magnify, which look to nothing but to build their houses.
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Now I say not onely to builde goodly palaces:
Now I say not only to build goodly palaces:
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but also to get greate reuenewes for their children, to aduance themselues, & to becom great states, to liue at ease, to be feared & honored,
but also to get great revenues for their children, to advance themselves, & to become great states, to live At ease, to be feared & honoured,
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& that all the world may be constrained as it were to passe through their hands: and in the meane time:
& that all the world may be constrained as it were to pass through their hands: and in the mean time:
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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,
as for God, they do not much Remember him, and they Are in such sort unthankful, that it were much better to be a Hog or an Ass,
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than to be like vnto them. And why so? A Hogge hath but his naturall appetites:
than to be like unto them. And why so? A Hog hath but his natural appetites:
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when his belly is full he will sleepe, or hee will wallowe in dunge: and he is well contented with it.
when his belly is full he will sleep, or he will wallow in dung: and he is well contented with it.
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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.
But men, what Desires have they? It is certain that there can be found no greater grief to torment them withal more cruelly than their own appetites.
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So then for this cause, they are in continuall vexation and torment, inasmuch as they respect nothing but this life:
So then for this cause, they Are in continual vexation and torment, inasmuch as they respect nothing but this life:
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and if they once dye, why with them as it seemeth, all is deade.
and if they once die, why with them as it seems, all is dead.
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Likewise wee see in all the reprobate, that they haue not any taste of the Heauenly life.
Likewise we see in all the Reprobate, that they have not any taste of the Heavenly life.
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1603
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,
And Therefore we must so much the more pray unto God, that he will open our eyes, to the end we may always see beyond these present things,
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1604
& that we may keepe our selues therin, in such sorte, that we be not holden heere beneath.
& that we may keep our selves therein, in such sort, that we be not held Here beneath.
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1605
But Iacob contenteth not him selfe that Esau hath simply solde him his birthright: but hee will haue an othe. Esau sweareth:
But Iacob contents not him self that Esau hath simply sold him his birthright: but he will have an other. Esau Sweareth:
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this is all one to him: and heerein we see howe God threwe him vnder his feete.
this is all one to him: and herein we see how God threw him under his feet.
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For although that hunger oppressed him so hardly, that he was constrained to renounce his birthright,
For although that hunger oppressed him so hardly, that he was constrained to renounce his birthright,
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yet when he came to sweare, and that the name of God was taken to witnesse,
yet when he Come to swear, and that the name of God was taken to witness,
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and protested that God should be his iudge & punish him, if he were forsworne and disobedient, & kept not his promise:
and protested that God should be his judge & Punish him, if he were forsworn and disobedient, & kept not his promise:
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1610
when all this was doone, and he not ignorant what his birthright was worth, it must needs be saide, that the deuil had altogither blinded him.
when all this was done, and he not ignorant what his birthright was worth, it must needs be said, that the Devil had altogether blinded him.
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1611
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.
But hereby we Are admonished, that when we have once begun to start away and to turn our backs to God, it must needs be that so much the more we be indurate and hardened, to have no more understanding of God then brutus beasts.
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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,
And when we have After a sort renounced the inheritance of salvation, it shall come to pass that we shall renounce it an hundred & a thousand times,
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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.
yea the Devil will find an hundred means in one day, to plunge us in the gulf of perdition, whereout we shall never be able to help our selves.
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1614
Mark then what we haue yet to obserue vpon this place: but by the way we haue to cōsider Iacobs abstinence.
Mark then what we have yet to observe upon this place: but by the Way we have to Consider Iacobs abstinence.
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1615
Beholde an example of true fast, and not as the Papists imagine.
Behold an Exampl of true fast, and not as the Papists imagine.
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It is true, that fastes are commaunded vnto vs in the holy scripture, for diuers causes:
It is true, that fasts Are commanded unto us in the holy scripture, for diverse Causes:
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For they serue to tame our carnall affections:
For they serve to tame our carnal affections:
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and we must so cut off our drinking & our eating, that the temperance which God requireth of vs, may be as a continuall fast,
and we must so Cut off our drinking & our eating, that the temperance which God requires of us, may be as a continual fast,
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for the whole time of our life: but yet it is oftētimes required, that we should lessen our portion.
for the Whole time of our life: but yet it is oftentimes required, that we should lessen our portion.
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And why so? To the ende wee may bee the better disposed to prayer.
And why so? To the end we may be the better disposed to prayer.
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And againe, when we are afflicted, there is no question then of banquetting and making greate cheere:
And again, when we Are afflicted, there is no question then of banqueting and making great cheer:
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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:
if God threaten us, and that he will show us Some Signen of his wrath (as he say by his Prophet:) I then call you to mourning and weeping:
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and if we loose the raines to our desires, it is as if wee should bid him battaile and despite him.
and if we lose the reins to our Desires, it is as if we should bid him battle and despite him.
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1624
Marke then howe fasting serueth to humble vs before God, and to make vs as wretched malefactors acknowledging that we haue offended him,
Mark then how fasting serveth to humble us before God, and to make us as wretched malefactors acknowledging that we have offended him,
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Moreouer, the fast whereof mention is made heere, is that which causeth a man to abstaine,
Moreover, the fast whereof mention is made Here, is that which Causes a man to abstain,
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1626
yea from eating and drinking, if the same hinder him from seruing God, and which maketh him rather to forsake his owne life,
yea from eating and drinking, if the same hinder him from serving God, and which makes him rather to forsake his own life,
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1627
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:
then to be turned away from God's will. For (as we have already said) Iacob suffered as as his brother Esau: It is very true:
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1628
that he had not trauersed and runne so farre that day in the fieldes and woodes:
that he had not traversed and run so Far that day in the fields and woods:
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1629
hee had tarryed in the house after his accustomed manner: but albeit that he had made ready his dinner:
he had tarried in the house After his accustomed manner: but albeit that he had made ready his dinner:
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1630
hee was an hungred and had an appetite to eate, but howsoeuer it was, hee lyked better to abstaine,
he was an hungered and had an appetite to eat, but howsoever it was, he liked better to abstain,
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1631
& to captiuate him selfe, and to renounce his dinner, and as it were his owne life,
& to captivate him self, and to renounce his dinner, and as it were his own life,
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1632
then to lose this occasion, which hee had, that his birthright might be confirmed vnto him.
then to loose this occasion, which he had, that his birthright might be confirmed unto him.
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1633
So then, wee haue heere to make comparison betwixt Iacob and Esau, and to make our profite of the exhortation which wee haue alledged:
So then, we have Here to make comparison betwixt Iacob and Esau, and to make our profit of the exhortation which we have alleged:
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1634
that is to say, that we bee not prophane. But contrary wise it is sayd of Esau:
that is to say, that we be not profane. But contrary wise it is said of Esau:
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1635
That hee did eate and drinke, and rose vp and wente his way. The speach heere at the firste sight is simple, but it carryeth much with it:
That he did eat and drink, and rose up and went his Way. The speech Here At the First sighed is simple, but it Carrieth much with it:
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1636
For it was not enough that hee had saide that Esau, without any further thinking of the matter had emptied his dish & was gone:
For it was not enough that he had said that Esau, without any further thinking of the matter had emptied his dish & was gone:
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but Moyses sayth, that he did eate & drink, that he tooke his refection wholly at his ease,
but Moses say, that he did eat & drink, that he took his refection wholly At his ease,
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1638
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.
and that he was well filled, as though his birthright had been nothing unto him. And this is the conclusion which he sets down. That he contemned his birthright.
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1639
But before wee come to this, it is saide that hee did eate, that he drank,
But before we come to this, it is said that he did eat, that he drank,
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1640
& rose vp, & wente his way:
& rose up, & went his Way:
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1641
wherein it is shewed that Esau was abashed at nothing, but he was as a Dog, that did nothing but shake his eare,
wherein it is showed that Esau was abashed At nothing, but he was as a Dog, that did nothing but shake his ear,
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after he had eaten & drunk.
After he had eaten & drunk.
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Then he went his way and pleaded not the matter against his brother, as they which repent themselues,
Then he went his Way and pleaded not the matter against his brother, as they which Repent themselves,
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and are better aduised, when they haue doone any vnaduised acte.
and Are better advised, when they have done any unadvised act.
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1645
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:
They Consider, Alas what have I done? What shall become of me? How Far have I overshot my self? Esau Thinketh nothing of all this:
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but he leaueth his brother after he was full: he rose vp, & had no care of any thing.
but he Leaveth his brother After he was full: he rose up, & had no care of any thing.
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1647
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,
Now Therefore we have Here to behold how the devil, when he hath taken possession of a man, makes him so senseless & blockish, that he hath no feeling of sorrow in himself, no remorse nor scruple,
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1648
although hee see that he be as it were cut off and banished from the kingdome of God,
although he see that he be as it were Cut off and banished from the Kingdom of God,
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1649
yet hee is no whit moued with it. But this which I haue touched ere while is yet better expressed:
yet he is no whit moved with it. But this which I have touched ere while is yet better expressed:
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1650
that is, that alwayes we fall from one euil to another:
that is, that always we fallen from one evil to Another:
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& when the deuil hath gotten vs into his snares, hee so entangleth vs in them, that we can neuer winde out.
& when the Devil hath got us into his snares, he so entangleth us in them, that we can never wind out.
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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:
But we must gather this general Doctrine of this history, that is, that we always think upon that which is said by our Lord Iesus christ:
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That first of all we seeke for the kingdome of God: That First of all we seek for the Kingdom of God:
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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,and that the rest shall cast unto us Now when he speaks of the Kingdom of God, this is not only to be understood of life everlasting,
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1655
but this also is cōprised in it.
but this also is comprised in it.
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For the kingdom of God is, that God be gloryfied in vs, that hee be serued and worshipped, that we bee his people,
For the Kingdom of God is, that God be glorified in us, that he be served and worshipped, that we be his people,
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1657
as also he hath mutually sanctified vs: as he hath spoken thereof by his Prophet Esaie:
as also he hath mutually sanctified us: as he hath spoken thereof by his Prophet Isaiah:
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Sanctifie the Lord of Hostes, and he will sanctifie you, and will be your strength. Sanctify the Lord of Hosts, and he will sanctify you, and will be your strength.
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When we shall therefore seeke that God may bee honored, & that we labour to dedicate our selues to him,
When we shall Therefore seek that God may be honoured, & that we labour to dedicate our selves to him,
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& to be, as it were liuing sacrifices: then shall all other thinges be giuen vnto vs:
& to be, as it were living Sacrifices: then shall all other things be given unto us:
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that is to say (as Saint Paule also hath declared:) God will shewe himselfe a father aswell of our bodyes as of our soules.
that is to say (as Saint Paul also hath declared:) God will show himself a father aswell of our bodies as of our Souls.
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For he sayth vnto Timothie, that if we walke in the feare of God, thinking more vppon Heauen then vppon the earth:
For he say unto Timothy, that if we walk in the Fear of God, thinking more upon Heaven then upon the earth:
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We haue the promises (howsoeuer it be) of this present life, aswell as of the life to come. We have the promises (howsoever it be) of this present life, aswell as of the life to come.
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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:
It is very true that the promises belonging unto this present life Are accessories, that is, no other then that which follows and dependeth thereupon:
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1665
but it is so much, that if we leane vpon the bountie of GOD, and striue thither whether he hath called vs:
but it is so much, that if we lean upon the bounty of GOD, and strive thither whither he hath called us:
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1666
that is to say, to the saluatiō which he hath so dearely purchased for vs, by our Lord Iesus Christ:
that is to say, to the salvation which he hath so dearly purchased for us, by our Lord Iesus christ:
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1667
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.
God will not only become the father of our Souls, but also of our bodies. we Are thoroughly assured of this, and ought to be resolved in it.
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1668
But now (howsoeuer it be) if we must be ready to renounce this present life,
But now (howsoever it be) if we must be ready to renounce this present life,
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1669
and all the commodities which are heere.
and all the commodities which Are Here.
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1670
If wee muste renoūce our own life, by a stronger reason we must renoūce to liue.
If we must renounce our own life, by a Stronger reason we must renounce to live.
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1671
Now we cannot liue heere without eating and drinking:
Now we cannot live Here without eating and drinking:
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1672
but yet it behoueth that we be ready to suffer hunger and thirst, rather then to be turned away from our calling:
but yet it behooves that we be ready to suffer hunger and thirst, rather then to be turned away from our calling:
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1673
and not only this, but when the question shall be of death, wee must offer our liues to God, doing him this homage,
and not only this, but when the question shall be of death, we must offer our lives to God, doing him this homage,
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1674
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.
and always desiring rather a precious and blessed death before him, then all the lives that might be imagined in this world, which he shall accurse.
cc av vvg av dt j cc j-vvn n1 p-acp pno31, cs d dt n2 cst vmd vbi vvn p-acp d n1, r-crq pns31 vmb vvi.
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1675
Beholde then the rule that is giuen to all Christians, & wherby they are tryed if they be the true children of God:
Behold then the Rule that is given to all Christians, & whereby they Are tried if they be the true children of God:
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1676
& 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.
& that is, when the world hindereth them not to serve God, but they always march on forward by that path which is showed them by the holy Scripture.
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1677
When I say that the worlde letteth them not:
When I say that the world lets them not:
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1678
I vnderstande not onely those wicked lustes as drunkennes, whordom, couetousnes, and such like ▪ but also those desires that are not vtterly condemned:
I understand not only those wicked lusts as Drunkenness, whoredom, covetousness, and such like ▪ but also those Desires that Are not utterly condemned:
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1679
as eating & drinking when it shalbe permitted vs of God, and yet if eating and drinking shall hinder vs frō seruing God,
as eating & drinking when it shall permitted us of God, and yet if eating and drinking shall hinder us from serving God,
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1680
then we must so striue, that our desires may bee tamed. Now this may be better vnderstoode, by the cōmon experience we haue.
then we must so strive, that our Desires may be tamed. Now this may be better understood, by the Common experience we have.
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1681
There is a man which may liue in delights and pleasures, he hath to eate to the full,
There is a man which may live in delights and pleasures, he hath to eat to the full,
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1682
yea of all maner of dainties & delicates, and exquisite meates:
yea of all manner of dainties & delicates, and exquisite Meats:
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1683
but he must hange his consciēce (as they say) vpon the rack, or rather be prophaned with the wicked worlde.
but he must hang his conscience (as they say) upon the rack, or rather be Profaned with the wicked world.
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1684
For there are a great many cōditions offred to many, which areas the intysing baites of Sathan.
For there Are a great many conditions offered to many, which areas the enticing baits of Sathan.
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1685
Thervpon they will think, ô if I were in such a place, I might gather a great deale of good,
Thereupon they will think, o if I were in such a place, I might gather a great deal of good,
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1686
& afterwardes I should be in great honour, all the world would croutch vnto me:
& afterwards I should be in great honour, all the world would croutch unto me:
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1687
In the meane seasō I should haue my table wel furnished, I should haue wherewith to nourish me to my desire:
In the mean season I should have my table well furnished, I should have wherewith to nourish me to my desire:
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1688
yea & in mine olde age, whē I should haue gathered togither my liuelode & rents, I shuld be assured to liue at mine ease.
yea & in mine old age, when I should have gathered together my liuelode & rends, I should be assured to live At mine ease.
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1689
But I cānot attain vn to it.
But I cannot attain vn to it.
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1690
But wherto tendeth this? Euen hetherto, that I cannot doe this, without beeing in great danger, to bring my self to great wickednes,
But whereto tendeth this? Eve hitherto, that I cannot do this, without being in great danger, to bring my self to great wickedness,
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1691
yea and without vtter estranging my self frō God: Howsoeuer it be, I cannot serue God purely as hee hath commaunded me.
yea and without utter estranging my self from God: Howsoever it be, I cannot serve God purely as he hath commanded me.
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1692
But if any man be temped with this, it is certaine that he is like vnto Esau,
But if any man be temped with this, it is certain that he is like unto Esau,
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1693
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,
if he make choice of this condition, which shall more agreeable to the world, and in the mean time shall forsake the means he hath to serve God,
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1694
and to liue in the peace and tranquilitie of a good conscience. For hee considereth not:
and to live in the peace and tranquillity of a good conscience. For he Considereth not:
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1695
I am a weake man, and haue much a doe to holde my selfe in the feare of GOD,
I am a weak man, and have much a do to hold my self in the Fear of GOD,
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1696
although, I bee euery day exhorted vnto it:
although, I bee every day exhorted unto it:
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1697
yea, and thoughe I doe giue my selfe wholly vnto it, and inforce my self thervnto:
yea, and though I do give my self wholly unto it, and enforce my self thereunto:
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1698
and what shall become of mee when I shall haue no worde of God, that I shall not be exhorted to doe my duetie,
and what shall become of me when I shall have no word of God, that I shall not be exhorted to do my duty,
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1699
and that I shall bee intangled with many businesses and affayres of the worlde? If a man thinke not of all this,
and that I shall be entangled with many businesses and affairs of the world? If a man think not of all this,
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1700
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:
and that he make choice of a good table, that is to say, if he rather choose an estate whereby he may enrich him self, it is certain that he shall resembled unto Esau Contrariwise, when we shall think:
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1701
Goe too, it is true that we shalbe at our ease, if we wil forsake God,
Go too, it is true that we shall At our ease, if we will forsake God,
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1702
or rather departe frō him, and wil decline, be it neuer so litle from a good way.
or rather depart from him, and will decline, be it never so little from a good Way.
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1703
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 what? The Devil will by & by find new sleights to bring us wholly to wickedness, in such sort that we shall be as a desperate people.
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1704
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:
But let us prevent such a danger, and rather let us love hunger & thirst, yea and to feed straightly, and not to have any great pomp and great superfluity:
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1705
Let vs choose rather, I say, not to haue so great an estate, and holde our selues in sobrietie,
Let us choose rather, I say, not to have so great an estate, and hold our selves in sobriety,
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1706
then to be rich and wealthy, and notwithstanding to forget our selues, and to haue all our ioy here beneath.
then to be rich and wealthy, and notwithstanding to forget our selves, and to have all our joy Here beneath.
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1707
When wee shall so behaue our selues heerein: loe how we followe the example of our father Iacob.
When we shall so behave our selves herein: lo how we follow the Exampl of our father Iacob.
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1708
But as I haue sayd already, the question is not onely of forsaking our ease and commoditie,
But as I have said already, the question is not only of forsaking our ease and commodity,
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1709
but also, when neede shalbe, of our owne life.
but also, when need shall, of our own life.
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1710
For if so be, wee must dye to make confession of our faith, suche as God requireth of vs,
For if so be, we must die to make Confessi of our faith, such as God requires of us,
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1711
& 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:
& to Glorify the name of our Lord Iesus christ, and must pass that Way: we must likewise also forsake our own life, and all that belongeth unto it:
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1712
and if we do it not, we showe that we know not, what it is to haue tasted of spirituall blessings:
and if we do it not, we show that we know not, what it is to have tasted of spiritual blessings:
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1713
but that we haue loste all taste of them, forasmuch as the deuil hath made vs drunken with his poisons,
but that we have lost all taste of them, forasmuch as the Devil hath made us drunken with his poisons,
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1714
and hath bewitched vs and made vs senselesse and blockish.
and hath bewitched us and made us senseless and blockish.
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1715
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,
We see Here by the Way how profitable this history is unto us For besides that we have said already, that God hath ratified his election,
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1716
& hath discouered that which was in Esau & Iacob:
& hath discovered that which was in Esau & Iacob:
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1717
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:
Here our father Iacob reaches out his hand unto us, and shows us that all the pleasures of this world, ought to be nothing unto us, no not our very nourishment, when there shall any question:
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1718
to be as poore starued people, that we rather forsake to eate and drinke, when all shalbe made ready,
to be as poor starved people, that we rather forsake to eat and drink, when all shall made ready,
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1719
yea specially, when the smell shall haue prouoked vs, that we imagine to haue the morsels already in our mouthes,
yea specially, when the smell shall have provoked us, that we imagine to have the morsels already in our mouths,
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1720
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 to have swallowed them down, when we shall come so Far, nevertheless, that we enter into such a combat against our selves, that we renounce our natural inclination,
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1721
and specially that which is not vtterly condemned amongst men, if it let vs from cōming vnto God,
and specially that which is not utterly condemned among men, if it let us from coming unto God,
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1722
if it hinder vs, or intangle vs heere beneath in any corruptions. Beholde what we ought to doe.
if it hinder us, or entangle us Here beneath in any corruptions. Behold what we ought to do.
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1723
And moreouer that wee take good heede on the otherside, that we be not like vnto Esau,
And moreover that we take good heed on the otherside, that we be not like unto Esau,
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1724
and that wee alledge not this, and that as many say, ô wee muste liue. We way well haue our excuses before men:
and that we allege not this, and that as many say, o we must live. We weigh well have our excuses before men:
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1725
but when we shall come to render a reckoning before that great Iudge, who hath declared vnto vs, that hee will haue vs to sette such price vppon the treasure of our saluation, that he hath offered vs in the Gospel, that we learne to withdraw our selues from the worlde,
but when we shall come to render a reckoning before that great Judge, who hath declared unto us, that he will have us to Set such price upon the treasure of our salvation, that he hath offered us in the Gospel, that we Learn to withdraw our selves from the world,
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1726
& that al that is in it be nothing in comparison of it. But this thing is practised after sundry sortes and manners:
& that all that is in it be nothing in comparison of it. But this thing is practised After sundry sorts and manners:
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1727
For when a Christian man shal haue plentie, if he be sober in eating and drinking,
For when a Christian man shall have plenty, if he be Sobrium in eating and drinking,
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1728
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 do not so gorge himself, that he lose hoth his sense and memory, but be always disposed to praise GOD, to execute the charge whereunto he is called,
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1729
and to employ himselfe to that which belongeth to his estate & vocation, yf a man be so temperate, he is like vnto Iacob.
and to employ himself to that which belongeth to his estate & vocation, if a man be so temperate, he is like unto Iacob.
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1730
For he forsaketh to eate and drinke, not because he vseth not the benefites that God hath put into his hande,
For he Forsaketh to eat and drink, not Because he uses not the benefits that God hath put into his hand,
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1731
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,
but he Forsaketh them, in bridling his Desires, to the end not to exceed measure: and After he always lifts up him self on high, regarding the service of GOD,
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1732
and preferring it before any worldly thing. Againe, if it be necessarie that hee which was rich, should be poore:
and preferring it before any worldly thing. Again, if it be necessary that he which was rich, should be poor:
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1733
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 he had rather be poor, yea if it were but to eat roots, if need should be, rather then to be alienated from GOD:
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1734
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 that always he remain steadfast in it, saying, forasmuch as I am an heir of the world I ought to be well contented:
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1735
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 now if I endure hunger or thirst, if I bear any necessities and misery's, I will pray unto God that he will give me patience.
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1736
And this is the reason, why Sainte Paule also sayth, that he had learned, in the schoole of our Lorde Iesus Christ, to bee hungry and to be full:
And this is the reason, why Saint Paul also say, that he had learned, in the school of our Lord Iesus christ, to be hungry and to be full:
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1737
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:
that is to say, when he had enough, he left not to hold himself in: and when he had nothing he was patient in his necessity:
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1738
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,
he had recourse to God and chosen rather to have many Wants in respect of the world then to have wherewith to grow and enrich himself,
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1739
and yet to be emptie of heauenly benefites.
and yet to be empty of heavenly benefits.
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1740
For it is certaine that Esau had his soule buryed in the pottage hee sawe there, he smelt them,
For it is certain that Esau had his soul buried in the pottage he saw there, he smelled them,
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1741
and thereto hee layde his snoute. And wherefore? Because hee had no other consideration then of this presente life.
and thereto he laid his snout. And Wherefore? Because he had no other consideration then of this present life.
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1742
Loe, his soule whiche was buryed therein. Novve wee may bee compassed round about, with all the goodes of this worlde:
Loe, his soul which was buried therein. Now we may be compassed round about, with all the goods of this world:
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1743
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.
but it behooves that the smell do not so allure us, that we esteem not spiritual things Far above them, and always to prefer them.
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1744
Marke then briefely, howe wee ought to apply this doctrine vnto our vse.
Mark then briefly, how we ought to apply this Doctrine unto our use.
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1745
And moreouer let vs marke well that which is spoken heere, that the wickednesse of Esau was,
And moreover let us mark well that which is spoken Here, that the wickedness of Esau was,
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1746
because he made no account of his birthright.
Because he made no account of his birthright.
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1747
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,
And Therefore this is a Signen that we contemn the graces of GOD, and as a man would say, cast them to the ground and tread them under our feet,
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1748
when we are so much addicted, either to this life, or to our desires: and when wee can endure and beare nothing:
when we Are so much addicted, either to this life, or to our Desires: and when we can endure and bear nothing:
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1749
but wil haue all which is pleasaunt vnto vs after the fleshe.
but will have all which is pleasant unto us After the Flesh.
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1750
When then wee will in suche sorte holde our lustes, it is certaine that we make light accounte of that heauenly inheritaunce.
When then we will in such sort hold our lusts, it is certain that we make Light account of that heavenly inheritance.
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1751
For how shall that be estemed of vs? It shalbe esteemed of vs (as I haue said already) when the world shalbe vnto vs,
For how shall that be esteemed of us? It shall esteemed of us (as I have said already) when the world shall unto us,
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1752
but as an accessory, & all that is in it, shal go as at the taile.
but as an accessory, & all that is in it, shall go as At the tail.
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1753
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:
But the gospel & the promises which Are therein contained, whereby god Testifieth unto us, how he hath adopted us, & likewise how he will have us to himself:
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1754
this muste mounte vppe aboue them, and wee must bee rauished in them. And notwithstanding let vs well aduise our selues.
this must mount up above them, and we must be ravished in them. And notwithstanding let us well advise our selves.
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1755
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,
For if once the devil gain this of us, that we become beastly in our pleasures, he will not put us in mind for nought, we shall seek After nothing but this transitory life, we shall do nothing but run up & down like poor beasts,
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1756
& 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.
& have no mark whereat to aim, as it fell out with Esau I have said already that these words Are not put in in vain.
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1757
He did eate, he dranke, he rose vp and went his way. He did eat, he drank, he rose up and went his Way.
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1758
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:
And what a company of such, and such like, do we see At this day? For they which have their delights After the manner of the world, will esteem us for beggarly momes and they deride our simplicity: Well, well, say they:
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1759
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,
let them have their Gospel, and not withstanding die for hunger, and let them be such as have not a rag to hang on their tail,
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1760
and haue nothing to champe betweene their teeth, or rather let them droupe & hang their winges,
and have nothing to champ between their teeth, or rather let them droop & hang their wings,
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1761
and be so miserable as none can be more:
and be so miserable as none can be more:
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1762
and let them reioyce in their Gospell, asmuch as they wil, but we in the meane time will haue our swinge in this worlde, wee will haue all our desires, and our table well garnished.
and let them rejoice in their Gospel, as as they will, but we in the mean time will have our swinge in this world, we will have all our Desires, and our table well garnished.
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1763
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 above all these contemners of God, which Are At this day advanced into states and dignities, it is well known how they flout us,
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1764
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 blear out their tongue, if men speak unto them of the gospel & it seems to them, that we Are as mad men, which can not discern between good & evil.
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1765
And why so? For they eate and drinke they rise vp, and goe their way:
And why so? For they eat and drink they rise up, and go their Way:
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1766
yea the worlde doth so holde them, or rather Sathan hath in such sorte possessed them, that Heauen is nothing vnto them,
yea the world does so hold them, or rather Sathan hath in such sort possessed them, that Heaven is nothing unto them,
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1767
and they altogither forget euerlasting life. We see this, and yet it is to no purpose to pursue it:
and they altogether forget everlasting life. We see this, and yet it is to no purpose to pursue it:
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1768
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:
For our Lord hath Set before our eyes, that this is an horrible condemnation, when we fallen into such blockishness, to prefer this life, which is nothing but a shadow before that eternity, to which God hath called us For let us put the case, that we should live an hundred Years After our death:
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1769
& 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.
& yet what is that? If we make comparison (as S. Paul Says) with this world, it is but a minute and a figure which passes away, and in sum, but a moment.
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1770
Now contrarywise of what waight ought our immortalitie to bee with vs, which is offred vnto vs in our Lorde Iesus Christe,
Now contrariwise of what weight ought our immortality to be with us, which is offered unto us in our Lord Iesus Christ,
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1771
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 whereof he hath so well certified us? And yet Concerning this life, who is it that can promise us one day? For they who Are well fed, they grow therein,
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1772
and there cannot be a minute to vpholde them: & specially intemperance choketh very many.
and there cannot be a minute to uphold them: & specially intemperance choketh very many.
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1773
And we see that men, the more they haue wherewith to do wel, they kil themselues.
And we see that men, the more they have wherewith to do well, they kill themselves.
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1774
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 yet in the mean season we cannot content our selves, but (like poor beasts) we must seek for that which hath no certainty:
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1775
and in the turning of a hande al is lost.
and in the turning of a hand all is lost.
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1776
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:
We seek nevertheless for this, & hereunto we Are given, yea wholly addicted, insomuch that we discern not betwixt that which is permanent, and that which flits away:
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1777
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:
For if we contemn that which is everlasting whither then go we? It is certain that the most wickedest themselves will say, that this is a madness:
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1778
but after they haue saide it, they shew that they are strayed, and that they do not greatly passe for it.
but After they have said it, they show that they Are strayed, and that they do not greatly pass for it.
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1779
And this is so common a vice, that it behooueth that the most perfect especially fight against it.
And this is so Common a vice, that it behooveth that the most perfect especially fight against it.
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1780
And the Apostle not without cause handeling this matter sayeth: Bee not prophane: to the ende to make vs watchful:
And the Apostle not without cause handling this matter Saith: be not profane: to the end to make us watchful:
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1781
& to make vs thinke who wee are, and that we should not be so brutish,
& to make us think who we Are, and that we should not be so brutish,
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1782
as to rest vpon this present life.
as to rest upon this present life.
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1783
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:
So then, let us go further, & that which is Here given us, let us apply for our help, too make us run on the more swiftly:
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1784
but if there bee any thing that hinder vs, yea though it were our very eye (as our Lord Iesus Christ saith) that our eye may rather bee plucked out, and wee rather desire too enter into the kingdome of Heauen blinde,
but if there be any thing that hinder us, yea though it were our very eye (as our Lord Iesus christ Says) that our eye may rather be plucked out, and we rather desire too enter into the Kingdom of Heaven blind,
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1785
then hauing al our senses sounde to go into euerlasting destruction.
then having all our Senses sound to go into everlasting destruction.
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1786
So then to conclude, let vs rather loue hunger & thirst, then to cramme and stuffe our bellies,
So then to conclude, let us rather love hunger & thirst, then to cram and stuff our bellies,
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1787
and in the meane time not to regarde euerlasting lyfe:
and in the mean time not to regard everlasting life:
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1788
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.
For we must not be so snared in these corruptible and transitory things, that we can not always lift up our Senses and affections on high, to the end, through hope to be Citizens of the Kingdom of heaven.
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1789
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:
But now let us fallen down before the majesty of our good God, in acknowledging our offences praying him that it will please him in such sort to make us to feel them, that it may serve to make us there to open them:
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1790
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:
and that we may Learn in such sort to fight against all temptations, that if we must endure many poverties and miseries in this world (howsoever it be,) that this do not turn us to wickedness and make us to decline from the right path:
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1791
but that euery one maye heere resiste bothe him selfe, as also all his desires, and all his passions:
but that every one may Here resist both him self, as also all his Desires, and all his passion:
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1792
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 that we may serve our GOD in such sort, that if it will please him to prove our patience in leaving us destitute of means,
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1793
and of the commodities of this worlde:
and of the commodities of this world:
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1794
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:
that we may bear all with a quiet and peaceable courage, until we be received into this blessed inheritance, where we shall not lack any thing what soever it be:
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1795
but there wee shall haue the fulnesse of all ioy and happynesse. That not onely &c.
but there we shall have the fullness of all joy and happiness. That not only etc.
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1796
❧ The sixth Sermon of Iacob and Esau, Genesis 26. 1 Now there was a great famine in that land, farre greater then that first famine, that was in the daies of Abraham:
❧ The sixth Sermon of Iacob and Esau, Genesis 26. 1 Now there was a great famine in that land, Far greater then that First famine, that was in the days of Abraham:
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1797
Wherefore Isaack went vnto Abimelech the King of the Philistines into Gerar:
Wherefore Isaac went unto Abimelech the King of the philistines into Gerar:
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1798
2 For the Lorde appearing vnto him had sayde, Goe not downe into Egypt, but dwel in the land which I shall tel thee.2 For the Lord appearing unto him had said, Go not down into Egypt, but dwell in the land which I shall tell thee.
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3 Be a straunger in this land, and I will be with thee, and blesse thee:3 Be a stranger in this land, and I will be with thee, and bless thee:
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1800
For to thee and thy seede, I will giue all these countryes, that I may establish the othe which I haue sworne to Abraham thy father.
For to thee and thy seed, I will give all these countries, that I may establish the other which I have sworn to Abraham thy father.
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1801
4 I will multiply thy seede that it may bee infinite as the starres of Heauen,4 I will multiply thy seed that it may be infinite as the Stars of Heaven,
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1802
and I will giue vnto thy seede all these Countryes: and all the nations of the Earth, shall repute them selues blessed in thy seede.
and I will give unto thy seed all these Countries: and all the Nations of the Earth, shall repute them selves blessed in thy seed.
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1803
5 Because that Abraham obeyed my voyce, and obserued my ordinaunce, my commaundementes, my statutes, and my lawes.5 Because that Abraham obeyed my voice, and observed my Ordinance, my Commandments, my statutes, and my laws.
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1804
WEE sawe yesterday howe Iacob forsooke his meate for that spirituall benefite which GOD had promised vnto him:
we saw yesterday how Iacob forsook his meat for that spiritual benefit which GOD had promised unto him:
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1805
and heereby it appeareth that he had more care of his soule than of his body:
and hereby it appears that he had more care of his soul than of his body:
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1806
Here we haue an example, though not altogither like in Isaack his father, yet cōming very neere it.
Here we have an Exampl, though not altogether like in Isaac his father, yet coming very near it.
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1807
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:
For we see how Isaac had more regard to the spiritual inheritance, than to all that concerned this brittle and transitory life. He was oppressed with famine:
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1808
& there is no doubt, but that it was not his ease to goe into Egypt.
& there is no doubt, but that it was not his ease to go into Egypt.
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1809
But when he was let by an expresse commaundement, it was a signe, that his courage tended thitherwardes:
But when he was let by an express Commandment, it was a Signen, that his courage tended thitherwards:
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1810
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:
Because his commodity likewise drew him: God stayeth his journey, and he Obeyeth. we see then that Isaac left not only a mess of Pottage:
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1811
but hee seeing that hee coulde endure much woe for a yeeres space, notwithstanding hee withhelde himselfe,
but he seeing that he could endure much woe for a Years Molle, notwithstanding he withheld himself,
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1812
and sought no refuge in Egypte:
and sought no refuge in Egypt:
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1813
and remayned in the land of Gerar, which specially coulde not be altogither exempted frō pouertie, which was a parte of that countrie:
and remained in the land of Gerar, which specially could not be altogether exempted from poverty, which was a part of that country:
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1814
For it is impossible, when there is any famine, but that the neighbour and neere places must also feele it:
For it is impossible, when there is any famine, but that the neighbour and near places must also feel it:
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1815
It may easily be gathered, that then there was no dearth in Egypt.
It may Easily be gathered, that then there was no dearth in Egypt.
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1816
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,
So that Isaac Here shows us, that although temptations be great, if we be destitute of that which is necessary to maintain us, that yet notwithstanding we must always hold us to the will of God,
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1817
and rather forget all our cases, and prepare our selues patiently to suffer al wante and necessitie,
and rather forget all our cases, and prepare our selves patiently to suffer all want and necessity,
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1818
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.
than to seek our commodities, as it were, against the will of God. This is the First point that we have to mark in this history. Now it is said.
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1819
There was a great famine in the land, a greater then that former that was in the dayes of Abraham.
There was a great famine in the land, a greater then that former that was in the days of Abraham.
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1820
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:
For there had been twoo that Moses already had rehearsed unto us As soon as Abraham was arrived into the land of Canaan, he was feign to depart:
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1821
& this was a very hard combate vnto him, seeing that God had shewed him that land,
& this was a very hard combat unto him, seeing that God had showed him that land,
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1822
& that he had cōceiued great ioy, for that he shuld be put in possessiō therof:
& that he had conceived great joy, for that he should be put in possession thereof:
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1823
& now a little after he must be chased out, and become as it were a poore vagabond,
& now a little After he must be chased out, and become as it were a poor vagabond,
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1824
and go downe into Egypt, because he found not any succour else where.
and go down into Egypt, Because he found not any succour Else where.
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1825
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,
The secōd time he also withdrew himself into the land of the philistines, which was of the very same country that was promised unto him,
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1826
and vnder the Kinge of Gerar: not he of whom now mention is made:
and under the King of Gerar: not he of whom now mention is made:
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1827
for all called him Abimilech, which is asmuch to say, as My father the king: & this was not only an honorable title,
for all called him Abimelech, which is as to say, as My father the King: & this was not only an honourable title,
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1828
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.
but also expressed, that Kings governed not by tyranny, & did devour up their Subjects, but had a fatherly care over them whom God had committed to their charge.
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1829
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:
When then it is said that this famine Come as the other, this is to show unto us, that altogether like as God had proved the faith of Abraham and his constancy:
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so likewise he would call his sonne to the like tryall.
so likewise he would call his son to the like trial.
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1831
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 as Isaac was heir of the promise, so also must it needs be that he succeed his father in that which was promised to the children of God:
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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,
For we must show by the Effect that we so esteem heavenly benefits, to which God hath called us, that we pass through the world,
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and that we faile not, howsoeuer we be afflicted after diuers & sundry maners. Marke then wherto Moyses hath regarde, when he compareth these two famines:
and that we fail not, howsoever we be afflicted After diverse & sundry manners. Mark then whereto Moses hath regard, when he compareth these two famines:
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that is, to shewe vs that when Abraham was tempted, it was not onely for his owne cause:
that is, to show us that when Abraham was tempted, it was not only for his own cause:
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1835
but his sonne also muste be like him. But by the way we are called the sōnes of Abraham and of Isaack:
but his son also must be like him. But by the Way we Are called the Sons of Abraham and of Isaac:
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1836
it behoueth then that our faith be examined, as it shall seeme good vnto God. It is very true that wee shalbe more confounded:
it behooves then that our faith be examined, as it shall seem good unto God. It is very true that we shall more confounded:
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1837
and that is because we haue not receiued so great a measure of strength. Marke therefore the cause why God supporteth our infirmitie:
and that is Because we have not received so great a measure of strength. Mark Therefore the cause why God supporteth our infirmity:
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1838
but yet this is not to the ende that our faith shoulde bee idle.
but yet this is not to the end that our faith should be idle.
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1839
So then, we are heere warned by the spirit of God, that beeing in this worlde, wee must be subiect to many miseryes,
So then, we Are Here warned by the Spirit of God, that being in this world, we must be Subject to many miseries,
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1840
and that wee shall not haue an earthly paradise, to the ende to haue all our desires,
and that we shall not have an earthly paradise, to the end to have all our Desires,
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1841
& to be so satisfied that we shal lack nothing:
& to be so satisfied that we shall lack nothing:
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1842
but that it shall oftētimes seeme that God hath forgotten vs, that he hath taken the breade out of our hand,
but that it shall oftentimes seem that God hath forgotten us, that he hath taken the bread out of our hand,
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1843
and that we shalbe in such case, as if hee had condemned vs to perish.
and that we shall in such case, as if he had condemned us to perish.
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1844
When this shal come to passe, let vs not thinke it straunge, and likewise let vs not be as young Nouices:
When this shall come to pass, let us not think it strange, and likewise let us not be as young novices:
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1845
but let euery one of vs thinke afore hand of that which may come vpon vs,
but let every one of us think afore hand of that which may come upon us,
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1846
and bee prepared to suffer all things patiently. The promise is well giuen vnto the faithful:
and be prepared to suffer all things patiently. The promise is well given unto the faithful:
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1847
Although the Lyons oftentimes seek their pray and find it not, & that they rore out for hunger, Although the Lyons oftentimes seek their prey and find it not, & that they roar out for hunger,
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1848
yet nothing shall be wanting to the Children of God. Marke then howe hee hath spoken thereof, in the thirtie and foure Psalme.yet nothing shall be wanting to the Children of God. Mark then how he hath spoken thereof, in the thirtie and foure Psalm.
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1849
And againe in an other place: All they which feare God, shalbe satisfyed with all good things.
And again in an other place: All they which Fear God, shall satisfied with all good things.
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1850
But this is not therfore spoken as though God woulde fat vp his owne, and giue them whatsoeuer they shall desire:
But this is not Therefore spoken as though God would fat up his own, and give them whatsoever they shall desire:
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1851
but he nourisheth them after an other maner.
but he Nourishes them After an other manner.
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1852
And when he speaketh of satisfying them, this meaneth not that he will alwayes fill their bellyes with exquisite meates:
And when he speaks of satisfying them, this means not that he will always fill their bellies with exquisite Meats:
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1853
but wee must yet haue recourse to another place of the Psalme: That the poore of the Church shall be nourished.
but we must yet have recourse to Another place of the Psalm: That the poor of the Church shall be nourished.
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1854
Marke heere a certaine kind of contraryetie, when God sayth, that he will fill those of his church with breade,
Mark Here a certain kind of contraryetie, when God say, that he will fill those of his Church with bread,
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1855
and notwithstanding, calleth them poore and needy.
and notwithstanding, calls them poor and needy.
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1856
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,
If they be poor and needy, where is this promise that God will fill them with bred and with all good things? But we must reconcile that which seems to disagree,
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1857
and in such sorte that we alwayes depende vpon the prouidence of God, to bee as it were fed by him:
and in such sort that we always depend upon the providence of God, to be as it were fed by him:
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1858
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.
In the mean time if he shall suffer that we endure hunger and thirst, that we do not Therefore give over to hope, that he will be our good father to nourish us And this is the cause why we do pray for our daily bred.
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1859
Now this opposeth it selfe against all those prouisions, wherin the children of the world doe put their trust:
Now this Opposeth it self against all those provisions, wherein the children of the world do put their trust:
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1860
for they are neuer stayed vnlesse their barnes & cellers be full, as it is said in another Psalme.
for they Are never stayed unless their Barns & cellars be full, as it is said in Another Psalm.
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1861
And besids when they are wel fraughted, they despite God as though they were without all danger as they thinke:
And besides when they Are well fraughted, they despite God as though they were without all danger as they think:
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1862
But contrarywise, howsoeuer the faithful haue wherewith to nourishe themselues, yet must they euery day opē their mouth,
But contrariwise, howsoever the faithful have wherewith to nourish themselves, yet must they every day open their Mouth,
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1863
as if God shoulde put in breade by morsels: and when they haue nothing, yet alwayes they trust in him, and in his goodnesse,
as if God should put in bread by morsels: and when they have nothing, yet always they trust in him, and in his Goodness,
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1864
and hope that hee can sustaine them, with one crumme of bread, when it shall so please him:
and hope that he can sustain them, with one crumb of bred, when it shall so please him:
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1865
or rather, albeit they see no way how it should come, yet neuerthelesse, that God will finde a meane to maintaine them.
or rather, albeit they see no Way how it should come, yet nevertheless, that God will find a mean to maintain them.
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1866
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,
When Therefore it is said, that Isaac was driven out through famine, this is as as if God would declare unto us, that when we shall fallen into poverty and need, that we think not, that we Are Therefore forsaken of him,
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1867
nor take it as a signe that he hateth vs: or rather that wee imagine not, that he thinketh no more of vs:
nor take it as a Signen that he hates us: or rather that we imagine not, that he Thinketh no more of us:
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1868
but that as our father Isaack endured hunger & thirste constantly, and in the end tryed that God alwayes had care of him,
but that as our father Isaac endured hunger & thirst constantly, and in the end tried that God always had care of him,
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1869
so we also acknowledge the like. Marke this for one speciall lesson.
so we also acknowledge the like. Mark this for one special Lesson.
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1870
And this is that also which is shewed vnto vs by S. Paule in the 8. chap. to the Romaines when he saith:
And this is that also which is showed unto us by S. Paul in the 8. chap. to the Romans when he Says:
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1871
Shal hunger be able to separate vs from the loue that God beareth vs in Christ Iesus our Lord. Shall hunger be able to separate us from the love that God bears us in christ Iesus our Lord.
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1872
Saint Paule fighteth there, in the name of all the faithful, shewing therein that if God shoulde cut of our morsels,
Saint Paul fights there, in the name of all the faithful, showing therein that if God should Cut of our morsels,
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1873
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,
yea and that we should be deprived of all nourishment, as if it seemed that he would exclude us, from all the benefits that he hath created in the world,
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1874
as though wee were not woorthy to be vppon the earth:
as though we were not worthy to be upon the earth:
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1875
yet must wee ouercom this tentation there, & conclude, though it be in the middest of famine, that God will bee our father,
yet must we overcome this tentation there, & conclude, though it be in the midst of famine, that God will be our father,
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1876
and we muste content our selues with this, reioycing in our afflictions.
and we must content our selves with this, rejoicing in our afflictions.
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1877
But in the meane while wee are also exhorted by the example of Isaack, not to be so greeued and vexed with famine,
But in the mean while we Are also exhorted by the Exampl of Isaac, not to be so grieved and vexed with famine,
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1878
nor for other afflictions of what sorte soeuer they be, to the end they make vs to forsake God,
nor for other afflictions of what sort soever they be, to the end they make us to forsake God,
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1879
or turn vs out of the path wherin he hath set vs:
or turn us out of the path wherein he hath Set us:
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1880
For as we haue seene Iacob forsooke his meate, to aspire to that spiritual inheritāce, which had byn promised vnto him:
For as we have seen Iacob forsook his meat, to aspire to that spiritual inheritance, which had been promised unto him:
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1881
So now likewise we see that Isaack had no regarde to that which hee might suffer in that length of time.
So now likewise we see that Isaac had no regard to that which he might suffer in that length of time.
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1882
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.
He saw Egypt which was a good refuge, nevertheless he was turned from it. And why so? Because God had forbidden him to go thither.
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1883
So then, when we see that Isaack was not ouercome by famine, that he obayed God & forsook not to be guided by his hand:
So then, when we see that Isaac was not overcome by famine, that he obeyed God & forsook not to be guided by his hand:
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1884
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.
by this we have also to Learn, when our Lord will afflict us with poverty & need, that we look not to unlawful means to relieve our necessity.
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1885
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:
And above all, if Sathan lay before us his baits to entice us, that we rather choose to die of hunger (if need be) then to withdraw our selves from the conduction of God:
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1886
seeing that we cannot be nourished but by his blessings.
seeing that we cannot be nourished but by his blessings.
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1887
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,
For when we shall have all the bred & Meats in the world, it is certain that the wind shall aswell profit us for our nourishment as these,
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1888
and wee shall think, that we grow, & yet in the meane time we shall not be substantially fed:
and we shall think, that we grow, & yet in the mean time we shall not be substantially fed:
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1889
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. For it is not bred (as it is said in Moses) that Nourishes us, but every word that Proceedeth out of the Mouth of God.
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1890
Nowe by this worde, hee doth not vnderstande the doctrine of saluation, but that same vertue which God hath spred ouer al his creatures.
Now by this word, he does not understand the Doctrine of salvation, but that same virtue which God hath spread over all his creatures.
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1891
Mark thē what it is that nourisheth vs:
Mark them what it is that Nourishes us:
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1892
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:
I say not only in respect of the soul but also in respect of this transitory life, Which seeing it is so, let us take heed, that we be not fed by that which the Devil shall Set before us, when we Are in necessity:
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1893
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,
and Canst thou do this, & art thou able to wind out from thence, & hast thou any such help? yea if this be contrary to the will of God, that we always remain steadfast,
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1894
& that we wait til God shall shew himself pitiful towards vs:
& that we wait till God shall show himself pitiful towards us:
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1895
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:
as he that best Knoweth the mean, although it be unknown unto us It is true that we shall have no such revelations as our father Isaac had, God will not appear unto us from heaven:
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1896
but this ought to suffice vs, that at this day the wil of God is certaine vnto vs:
but this ought to suffice us, that At this day the will of God is certain unto us:
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1897
for GOD hath supplied that which was wanting to our olde fathers, when he appeared vnto them:
for GOD hath supplied that which was wanting to our old Father's, when he appeared unto them:
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1898
at this day wee haue the law, which is an infalible rule vnto vs:
At this day we have the law, which is an infallible Rule unto us:
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1899
we haue the prophets which are expositors therof vnto vs, to the ende that the shortnesse thereof be not obscure vnto vs:
we have the Prophets which Are expositors thereof unto us, to the end that the shortness thereof be not Obscure unto us:
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1900
we haue further more perfection in the gospel.
we have further more perfection in the gospel.
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1901
Seeing God then hath reueled vnto vs that which is profitable for vs to knowe, vvee muste not desire visions at this day,
Seeing God then hath revealed unto us that which is profitable for us to know, we must not desire visions At this day,
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1902
but as often as wee shall be in any perplexitie or doubte, wee must haue recourse vnto the Scriptures:
but as often as we shall be in any perplexity or doubt, we must have recourse unto the Scriptures:
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1903
and when wee shall think vpon the meanes, let vs marke whether the same be permitted vnto vs,
and when we shall think upon the means, let us mark whither the same be permitted unto us,
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1904
and whether God allowe of them.
and whither God allow of them.
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1905
And whē we shall find that the meanes which shall come into our heades, be not agreeable to the wil of God, according as it is contayned in the lawe and in the Gospel, that we then forsake all.
And when we shall find that the means which shall come into our Heads, be not agreeable to the will of God, according as it is contained in the law and in the Gospel, that we then forsake all.
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1906
Marke how we haue to followe our father Isaack, yea to ouercome this temptation which is very heauye and troublesome:
Mark how we have to follow our father Isaac, yea to overcome this temptation which is very heavy and troublesome:
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1907
that is to say, when we haue nothing wherewith to bee nourished and fed, but a very small pittance.
that is to say, when we have nothing wherewith to be nourished and fed, but a very small pittance.
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1908
For oftentimes the vnbeleeuers are founde to haue thirtie times more then is necessary for them,
For oftentimes the unbelievers Are found to have thirtie times more then is necessary for them,
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1909
likewise a man shal find prodigal & dissolute persons, that wil wast and spende all the benefites of God:
likewise a man shall find prodigal & dissolute Persons, that will wast and spend all the benefits of God:
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1910
yea, and they will make hauock of them. But what of the poore faithful ones? hauing traueled for to maintaine their life,
yea, and they will make havoc of them. But what of the poor faithful ones? having traveled for to maintain their life,
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111
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1911
yet scarsely doe they finde in the ende, howe to get their bread.
yet scarcely do they find in the end, how to get their bred.
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1912
When therfore we see that God wil oftentimes thus proue those that are his, let euery one prepare him selfe thereto,
When Therefore we see that God will oftentimes thus prove those that Are his, let every one prepare him self thereto,
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1913
and let vs not be abashed, although that our Lorde doe handle vs with such rigour and seueritie:
and let us not be abashed, although that our Lord do handle us with such rigour and severity:
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1914
Neuerthelesse this is not to defeate vs of that which hee hath promised vs, or not to holde vs for his childrē:
Nevertheless this is not to defeat us of that which he hath promised us, or not to hold us for his children:
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1915
& 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.
& let us acknowledge that the office of feeding and nourishing us appertaineth unto him, and that he will do it, although not according to our Desires and fantasy.
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1916
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.
And moreover when we see that God Presseth us not thereto, that hunger should driven us as they say from door to door, let us know that he bears so much with us, by reason of our weakness.
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1917
This is the summe of that we haue to learne, cōcerning the example of Isaack. But heere a question mig•• be asked.
This is the sum of that we have to Learn, Concerning the Exampl of Isaac. But Here a question mig•• be asked.
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1918
Why God permitteth our father Abraham to goe into Egypt, and forbiddeth his sonne Isaack.
Why God permitteth our father Abraham to go into Egypt, and forbiddeth his son Isaac.
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1919
But concerning this, wee haue to note that God knoweth who we are, what our strength is, and according to this also:
But Concerning this, we have to note that God Knoweth who we Are, what our strength is, and according to this also:
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1920
he suffereth vs not to be temted aboue our strength, (as S. Paule hath spoken) calling him faithfull in this behalfe. he suffers us not to be tempted above our strength, (as S. Paul hath spoken) calling him faithful in this behalf.
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1921
God then knoweth that which he hath put into vs, for that which is there of nature, shall alwayes be to throw vs downe:
God then Knoweth that which he hath put into us, for that which is there of nature, shall always be to throw us down:
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1922
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,
but when he hath given unto us any power of his holy Spirit, he Knoweth whither it be in little or in great portion ▪ & according to this also he Exerciseth our faith & our patience,
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1923
& when he seeth that we are weake, he suffereth vs not to be tempted so strongly.
& when he sees that we Are weak, he suffers us not to be tempted so strongly.
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1924
Marke then how this came to passe:
Mark then how this Come to pass:
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1925
and this diuersitie which is heere put betweene Abraham & Isaack, is to showe that the faithful shall not alwayes be alike handled of God,
and this diversity which is Here put between Abraham & Isaac, is to show that the faithful shall not always be alike handled of God,
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1926
for this reason that I haue alledged. Isaack was the successor of Abraham, he had the promise:
for this reason that I have alleged. Isaac was the successor of Abraham, he had the promise:
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1927
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:
and in this that he was tried and examined by diverse afflictions, it is evidently seen that God made him to pass, by one and the self same path:
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1928
but notwithstanding (as I haue already said) it followeth not that hee had one and the like rule in all pointes.
but notwithstanding (as I have already said) it follows not that he had one and the like Rule in all points.
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1929
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.
For our Lord supporteth whom he will, and when he suffers men to be more hardly entreated, by and by he likewise fortifieth and strengtheneth them.
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1930
Abraham forsooke not to returne to the countrie of Canaan, after he had dwelte in Egypt:
Abraham forsook not to return to the country of Canaan, After he had dwelt in Egypt:
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1931
but God also draweth him out of Egypt, as if hee had hild him by the hand:
but God also draws him out of Egypt, as if he had held him by the hand:
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Image 81
1932
For hee might longe time haue remained there, seing himselfe rich there: but he might haue beene hated of the inhabitantes:
For he might long time have remained there, sing himself rich there: but he might have been hated of the inhabitants:
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1933
& therfore God draweth him from thence, he might lykewise haue done the like to Isaack,
& Therefore God draws him from thence, he might likewise have done the like to Isaac,
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1934
but we must not set him a lawe.
but we must not Set him a law.
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1935
If any man reply heere, could not God haue giuē aswel an inuincible constancy to Isaack, that he should not haue slepte there,
If any man reply Here, could not God have given aswell an invincible constancy to Isaac, that he should not have slept there,
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1936
and could he not haue made aswell him to haue returned? Yes very wel: but can we binde him to that.
and could he not have made aswell him to have returned? Yes very well: but can we bind him to that.
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113
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1937
It behoueth that he gouerne vs according to his infinite wisedome, and not according to our foolish dreames and fantasies.
It behooves that he govern us according to his infinite Wisdom, and not according to our foolish dreams and fantasies.
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113
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1938
Let vs mark well then, that when there is such a diuersitie in the tentations of the faithfull:
Let us mark well then, that when there is such a diversity in the tentations of the faithful:
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113
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1939
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:
it is Because God Knoweth what every one will be able to bear. And always let us have recourse to this sentence of S. Paul:
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113
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1940
That wee hope in him, if he examine vs, if he place vs in the battel,That we hope in him, if he examine us, if he place us in the battle,
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113
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1941
if he trye vs with many greefes, that notwithstanding he will prouide for this, that we shall not bee altogither ouercome or vanquished.
if he try us with many griefs, that notwithstanding he will provide for this, that we shall not be altogether overcome or vanquished.
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113
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1942
Marke wherfore it was forbidden Isaack to goe into Egypt. Now it is said vnto him.
Mark Wherefore it was forbidden Isaac to go into Egypt. Now it is said unto him.
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1943
That he should dwel in the countrie of Canaan, and that God will alwayes be with him,
That he should dwell in the country of Canaan, and that God will always be with him,
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1944
and that he wil fulfill the othe which he had sworne vnto his father Abraham. This is to say, that he would multiply his sede as the stars of heauen,
and that he will fulfil the other which he had sworn unto his father Abraham. This is to say, that he would multiply his seed as the Stars of heaven,
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1945
& 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 in his seed all the Nations of the earth should be blessed. Here we see why god suffered not Isaac to go into Egypt:
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1946
that is, that he might not forget the promise which had by giuen vnto him concerning the land of Canaan,
that is, that he might not forget the promise which had by given unto him Concerning the land of Canaan,
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1947
& likewise that he should content himselfe therein, and altogither rest him self there.
& likewise that he should content himself therein, and altogether rest him self there.
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1948
Now if Isaack who was so excellent in the faith as wee see by all his life,
Now if Isaac who was so excellent in the faith as we see by all his life,
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1949
& 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,
& to whom the holy Ghost hath given such a testimony, had such need nevertheless to be so bridled, what shall become of us? Even so we ought not to marvel,
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1950
if our Lord doe oftētimes holde vs as it were chained in, and that he giue vs not licence to roue heere and there:
if our Lord do oftentimes hold us as it were chained in, and that he give us not licence to rove Here and there:
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1951
for he knoweth that this shall be to cast vs to vtter confusiō.
for he Knoweth that this shall be to cast us to utter confusion.
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1952
So in asmuch as we haue so slippery a memorie, insomuch as there needeth nothing to cause vs to stray,
So in as as we have so slippery a memory, insomuch as there needs nothing to cause us to stray,
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1953
so as we knowe no more which shalbe our right way:
so as we know no more which shall our right Way:
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1954
this is the cause why our Lord giueth vs not so great libertie as we would.
this is the cause why our Lord gives us not so great liberty as we would.
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1955
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.
And likewise as often as we Are held within straighter bounds than our fantasy Desires, let us know that if our Father Isaac had such need thereof, we by greater reason, who Are come nothing so near to such excellency of virtue as he, have greater need.
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1956
Nowe in the meane time wee see that in Isaack, which ere while was declared to bee in Abraham.
Now in the mean time we see that in Isaac, which ere while was declared to be in Abraham.
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1957
God saith vnto him, that hee will giue him all those countryes that hee sawe, and through which he walked:
God Says unto him, that he will give him all those countries that he saw, and through which he walked:
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1958
yea, but notwithstanding hee sayeth vnto him: Thou shalte dwel there as a straunger. Marke twoo thinges, which yet seeme contrary.
yea, but notwithstanding he Saith unto him: Thou shalt dwell there as a stranger. Mark twoo things, which yet seem contrary.
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1959
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?
For if God will give him that land for a possession, Why does he not hasten it? Why does he suffer him so too languish?
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1960
But there is no queston of that which is past, but of that which was to come.
But there is no question of that which is past, but of that which was to come.
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1961
Thou shalt dwel there: yea and the worde whiche Moses vseth, signifieth to dwell as it were in a straunge countrie,Thou shalt dwell there: yea and the word which Moses uses, signifies to dwell as it were in a strange country,
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1962
as one that were still going. Loe Isaack then who had a Lordship vpon the earth:
as one that were still going. Loe Isaac then who had a Lordship upon the earth:
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1963
& 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:
& yet had not one foot thereof, but must remain there by leave, and must be Subject to many Troubles and trials, which were bent towards him:
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1964
and yet hee had not one foote of lande, vnlesse it were the burying place wherof mention is made before.
and yet he had not one foot of land, unless it were the burying place whereof mention is made before.
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1965
To be short, wee haue to gather heere, that God would haue Isaack wholly to rest vpon his word:
To be short, we have to gather Here, that God would have Isaac wholly to rest upon his word:
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1966
as lykewise it is the foundation, wherevpon wee must builde all the dayes of our life, yea and in death too.
as likewise it is the Foundation, whereupon we must build all the days of our life, yea and in death too.
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1967
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,
For if we should have all that we desire, what should we need any more faith or hope? It behooves Therefore that the benefits which we wait for from God, that they be hidden from us,
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1968
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:
and notwithstanding that we behold them only by faith, & that we do God this honour, to account him sure in all that he hath spoken:
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1969
although hee shewe vs not the effecte and trueth of his promises, vvhich vve apprehend not after our reason and carnall feling:
although he show us not the Effect and truth of his promises, which we apprehend not After our reason and carnal feeling:
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1970
notwithstanding vve must say, it suffiseth vs that he hath spoken it, he vvil performe it:
notwithstanding we must say, it Suffices us that he hath spoken it, he will perform it:
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1971
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:
When Therefore we can fetch all our contentment from the word of God only, them let us assure our selves of a right trial of all that which we protest, that we believe in him:
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1972
but if wee vvill alwayes haue a gage, and haue all that vvee desire, it is certaine that the worde of God shal not be esteemed of vs,
but if we will always have a gage, and have all that we desire, it is certain that the word of God shall not be esteemed of us,
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1973
and we can not exercise ourselues, sufficiētly ynough in this meditation.
and we can not exercise ourselves, sufficiently enough in this meditation.
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1974
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,
And Therefore as often as we see God to have spoken to his Servants, and not to have showed them the accomplishment & execution of his word, let us know that this is rehearsed unto us, to the end that we should Learn to call upon God,
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1975
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:
when he shall leave us in suspense, yea and that we shall faint, and be stripped of that which should have been in our hand: that we Learn to say:
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1976
O Lorde seeing wee haue thy promise, wee shal not bee frustrate in waiting for it.
Oh Lord seeing we have thy promise, we shall not be frustrate in waiting for it.
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1977
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,
When God promises Isaac to be with him, & that he will give him the rest, this likewise is too show us, that the principallest of all benefits that we can desire, is that God have care over us,
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1978
and that he thinke of our necessities, and that we find him at hand when we cal vppon him.
and that he think of our necessities, and that we find him At hand when we call upon him.
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1979
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:
For unless that we have him merciful unto us, although he give us in all fullness and abundance, that we ask of him, yet it should be nothing:
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1980
but we must beginne at this point:
but we must begin At this point:
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1981
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,
that is to say, we must be well persuaded that God loves us, and that he is favourable unto us When we have attained to thisto resolve our selves, that GOD will always be merciful unto us,
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1982
and ready too succour vs when nede shal require, that he wil neuer forsake vs, thē shal we easely waite for the rest:
and ready too succour us when need shall require, that he will never forsake us, them shall we Easily wait for the rest:
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115
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1983
but if wee knowe not that hee is with vs:
but if we know not that he is with us:
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1984
that is too say, that hee wil make vs feele his presence, and in feeling it, will withdrawe vs from those daungers wherein wee are,
that is too say, that he will make us feel his presence, and in feeling it, will withdraw us from those dangers wherein we Are,
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115
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1985
and in withdrawing vs, will lifte vs vp when we shall be falne, wil leade vs there, where as there is no path,
and in withdrawing us, will lift us up when we shall be fallen, will lead us there, where as there is no path,
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1986
and wil there giue vs an issue and way to escape, where there is nothing else but confusion:
and will there give us an issue and Way to escape, where there is nothing Else but confusion:
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1987
If wee haue not (I say) attayned to this, there is no true foundation:
If we have not (I say) attained to this, there is no true Foundation:
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1988
but if wee haue once obtayned it, wee muste stay therevpon and hope for the reste.
but if we have once obtained it, we must stay thereupon and hope for the rest.
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1989
For if God loue vs it is certaine that he hath wherwith to sucocur & help vs in all,
For if God love us it is certain that he hath wherewith to sucocur & help us in all,
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115
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1990
and thorow all, and he wil doe it. And this is the cause why Moyses beginneth at this poynt. I will be with thee. And afterwardes he sayth:
and thorough all, and he will do it. And this is the cause why Moses begins At this point. I will be with thee. And afterwards he say:
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115
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1991
That hee will multiply his seede, that he will blesse is, and that his seede shalbe as the starres of Heauen. That he will multiply his seed, that he will bless is, and that his seed shall as the Stars of Heaven.
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116
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1992
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.
It is true, that the benefits which God will bestow upon us, they shall not always fallen out to our Desires, as we have declared.
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1993
For oftentimes we shall want them, to the ende, wee may be the more egar to pray:
For oftentimes we shall want them, to the end, we may be the more egar to pray:
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1994
and also he will try vs, and shewe vs that we haue no such affiaunce in him as wee ought:
and also he will try us, and show us that we have no such affiance in him as we ought:
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1995
and our vnthankfulnesse many times depriueth vs of that, that GOD otherwise was ready to bestowe vpon vs:
and our unthankfulness many times depriveth us of that, that GOD otherwise was ready to bestow upon us:
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1996
For wee are not alwayes capable to receiue that which he offereth vnto vs. Hee hath an open hand,
For we Are not always capable to receive that which he Offereth unto us He hath an open hand,
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1997
but we haue a close mouth: that is to say, we are shut vp in vnbeliefe & distrust.
but we have a close Mouth: that is to say, we Are shut up in unbelief & distrust.
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1998
And therfore see the cause why we must so oftentimes wait:
And Therefore see the cause why we must so oftentimes wait:
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1999
but so much there is, that if we be resolued in this poynt, he is with vs,
but so much there is, that if we be resolved in this point, he is with us,
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2000
and we are blessed of him in that which he knoweth to be expedient for vs, & we shal lack nothing. Touching this promise:
and we Are blessed of him in that which he Knoweth to be expedient for us, & we shall lack nothing. Touching this promise:
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2001
That all the nations of the earth shalbe blessed in Isaacks seede, this was speciall to him, as it was to Abraham:That all the Nations of the earth shall blessed in Isaacs seed, this was special to him, as it was to Abraham:
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2002
& this respecteth our Lorde Iesus Christe, as it hath beene expounded.
& this respecteth our Lord Iesus Christ, as it hath been expounded.
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2003
For it was necessary that Iesus Christe should be the fountaine of this blessinge, the which shoulde flowe vpon all the linage of Abraham.
For it was necessary that Iesus Christ should be the fountain of this blessing, the which should flow upon all the lineage of Abraham.
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2004
It is true that the faithfull which descended of him, were blessed and partakers of this promise:
It is true that the faithful which descended of him, were blessed and partakers of this promise:
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2005
but this was by the power of our Lorde Iesus Christe.
but this was by the power of our Lord Iesus Christ.
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2006
So then, if he had beene separated from the seede of Abraham, it is certaine that he had beene barraine and dry,
So then, if he had been separated from the seed of Abraham, it is certain that he had been barren and dry,
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2007
and that he should not haue had one drop of the blessing.
and that he should not have had one drop of the blessing.
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2008
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:
But At this day, forasmuch as God would by his infinite Goodness, that his only begotten son should belong unto us, we were joined to the true natural Children of Abraham:
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2009
& howsoeuer wee were of the nations of the earth, who were then strayed from the Church of God,
& howsoever we were of the Nations of the earth, who were then strayed from the Church of God,
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2010
and who were altogither departed farre from it, yet at this day we are blessed aswell as they.
and who were altogether departed Far from it, yet At this day we Are blessed aswell as they.
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2011
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:
For if it were said to him I will bless thy seed, and that God had added nothing, this had At this day been a very slender Comfort unto us: But when he Saith:
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2012
That all the nations of the earth should be blessed in the seede of Abraham, we are of that number.That all the Nations of the earth should be blessed in the seed of Abraham, we Are of that number.
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2013
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, as for example,
Mark then, wherein we have specially to rejoice, knowing that After our Lord Iesus christ appeared unto us, this promise is to be applied unto us It is true, that it is oftentimes said in the holy scripture, that men shall blessed by men, as for Exampl,
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2014
when they shall set him before thē for a paterne and example:
when they shall Set him before them for a pattern and Exampl:
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2015
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:
and that men will say, desiring to be blessed, o that God would do unto me as he hath done unto this man Here, or unto that man there:
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2016
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 the Interpretation of S. Paul shows us, that that which was aswell spoken to Abraham as to Isaac, was not only to be understood in that sense:
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2017
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 it is said Else where, that the faithful shall blessed in God. So it is said now, that they shall be blessed in the seed of Abraham.
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2018
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 we have to search all our good and salvation in him alone, who is the fountain thereof, as it is said in the 36. Psalm.
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2019
But because there is so great distance, and that we cannot sore vp so high, our Sauiour Christe hath approched neere vnto vs,
But Because there is so great distance, and that we cannot soar up so high, our Saviour Christ hath approached near unto us,
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2020
and wee haue the liuing waters in him: there wantes nothing, but that wee come to drinke, as he sayth:
and we have the living waters in him: there Wants nothing, but that we come to drink, as he say:
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2021
Come vnto me: and whosoeuer thirsteth, let him come vnto mee. Come unto me: and whosoever Thirsteth, let him come unto me.
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2022
For I haue the liuing waters, and whosoeuer shall drinke thereof, hee shall not onely haue to quench his thirste,
For I have the living waters, and whosoever shall drink thereof, he shall not only have to quench his thirst,
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2023
but also liuing waters shall flowe out of his belly, yea, and fountaines of liuing waters, that hee may giue thereof vnto others.
but also living waters shall flow out of his belly, yea, and fountains of living waters, that he may give thereof unto Others.
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2024
When therefore we see that God will familiarly communicate with vs all his benefites, in the person of his onely begotten Sonne,
When Therefore we see that God will familiarly communicate with us all his benefits, in the person of his only begotten Son,
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2025
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,
so much the less excuse is there, if we come not to receive part of this blessing the which is propounded unto us Moreover, it is not only said that all Nations of the earth shall blessed,
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but it is said, they are blessed:
but it is said, they Are blessed:
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not for that we can compasse or attain to this blessing of our selues, or by our own power and diligence:
not for that we can compass or attain to this blessing of our selves, or by our own power and diligence:
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but it behoueth that euery one be blessed in Iesus Christ through faith.
but it behooves that every one be blessed in Iesus christ through faith.
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For altogither like as he is presēted vnto vs by the gospel, so likewise we must accept him:
For altogether like as he is presented unto us by the gospel, so likewise we must accept him:
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and if we remaine vnbeleeuers, this is because wee shut the doore as it were, against all his graces.
and if we remain unbelievers, this is Because we shut the door as it were, against all his graces.
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Then seeing it is so, that God hath prepared all so long time before, that belongeth to our saluation,
Then seeing it is so, that God hath prepared all so long time before, that belongeth to our salvation,
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and that in the fulnesse of time (as Saint Paule calleth it) Iesus Christ hath appeared,
and that in the fullness of time (as Saint Paul calls it) Iesus christ hath appeared,
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and hath sufficiently witnessed, that he was that blessed seede, wherein wee must seeke all benefits:
and hath sufficiently witnessed, that he was that blessed seed, wherein we must seek all benefits:
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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 us likewise come with the like readiness of faith, and with such zeal, that we be not shut out through our own malice and unbelief, to the end God accomplish not that in us which is Here pronounced, that we go not to him to have the ratification of his promise:
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let vs, I say, take heede, that none hinder himselfe through his owne fault and vice. Finally it is said:
let us, I say, take heed, that none hinder himself through his own fault and vice. Finally it is said:
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That God will ratifie his othe with Isaack, forasmuch as Abraham had obeyed the voyce of God,
That God will ratify his other with Isaac, forasmuch as Abraham had obeyed the voice of God,
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and had kept his obseruations, commaundements, statutes & lawes.
and had kept his observations, Commandments, statutes & laws.
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Heere the othe is yet reiterated, for the greater and more sure confirmation of vs all:
Here the other is yet reiterated, for the greater and more sure confirmation of us all:
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For we can not giue any faith vnto God, vnlesse wee haue stoutly fought against distrust, to which wee are so naturally inclined:
For we can not give any faith unto God, unless we have stoutly fought against distrust, to which we Are so naturally inclined:
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and forasmuch as we are yet so tickle as is pittiful.
and forasmuch as we Are yet so tickle as is pitiful.
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For this cause God sweareth so much the more to assure vs. But it is true (as hath beene shewed before) that this is worthy of greate blame in vs, that wee should constrayne God to sweare.
For this cause God Sweareth so much the more to assure us But it is true (as hath been showed before) that this is worthy of great blame in us, that we should constrain God to swear.
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For we doe not honour a mortall man, if wee content not our selues with the simple worde that he shall speake,
For we do not honour a Mortal man, if we content not our selves with the simple word that he shall speak,
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if wee count him not for an honest man, contenting our selues in that he shall haue promised vs:
if we count him not for an honest man, contenting our selves in that he shall have promised us:
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but when we say, I will that you sweare vnto me heerein.
but when we say, I will that you swear unto me herein.
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Beholde this is a greate signe of distrust, and will not bee wel borne amongst men.
Behold this is a great Signen of distrust, and will not be well born among men.
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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,
But if we shall notwithstanding do that dishonour to God, to require an other of him beside his word, must it not needs be, that we be too too villainous? But if so be that God nevertheless do in this behalf take pity upon us,
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although it bee an intollerable vice, that we would haue him sweare, farther then he hath pronounced:
although it be an intolerable vice, that we would have him swear, farther then he hath pronounced:
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yet heerein hee doth apply him selfe vnto vs. What can we demaund more?
yet herein he does apply him self unto us What can we demand more?
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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,
And now what excuse shall there be, when we would yet that his promises should be assured unto us by an other? This word then of an other, ought to pierce us to the very heart,
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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,
as often as it Offereth it self before us, yea and when there is any question of certifying us of the good will of GOD,
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and of that singular loue which he beareth vnto vs, But let vs come to that poynt where he sayth:
and of that singular love which he bears unto us, But let us come to that point where he say:
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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:
That this was for as as Abraham obeyed the voice of God. It should seem Here that GOD attributed the accomplishment of his promises to Abrahams virtue, and to his merits:
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but we haue declared already that this coulde not bee, neither ought so to be vnderstoode,
but we have declared already that this could not be, neither ought so to be understood,
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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:
as though the Obedience which Abraham yielded to God had been the cause, why God should be bound unto him to perform that he had spoken:
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For wee haue shewed already that this was altogither free in God.
For we have showed already that this was altogether free in God.
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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?
When Abraham was drawn out of the Idolatry wherein he was (as it is declared by Iosua:) What was it that moved him to do it?
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Afterwardes, when hee kept Abraham to the ende, this was not because hee obeyed him:
Afterwards, when he kept Abraham to the end, this was not Because he obeyed him:
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For contrarywise hee had sayde vnto him longe before I will blesse thee, I will bee with thee, I wil be thy large recompence:
For contrariwise he had said unto him long before I will bless thee, I will be with thee, I will be thy large recompense:
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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:Thy seed shall multiplied as the Stars of heaven, and in it all Nations of the Earth shall be blessed, All this was spoken to Abraham before Isaac was born:
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and when Abraham woulde haue sacrificed his sonne Isaack, it was sayde vnto him: because thou hast not spared thy onely Sonne:
and when Abraham would have sacrificed his son Isaac, it was said unto him: Because thou hast not spared thy only Son:
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but wast ready to sactifize him for the loue of me, beholde I wil blesse thee,
but wast ready to sactifize him for the love of me, behold I will bless thee,
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2062
and this was spoken to him longe before:
and this was spoken to him long before:
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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:
we see then, that that which is free in God, and that which he gives us of his mere liberalttie, he attributeth to the service which we do unto him:
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not to minister vnto vs any matter of pride, but this is onely so muche the more to prouoke & stir vs vp with cheerfulnes and courage to serue him.
not to minister unto us any matter of pride, but this is only so much the more to provoke & stir us up with cheerfulness and courage to serve him.
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2065
Marke then the purpose of God:
Mark then the purpose of God:
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2066
It is not to the ende to rob himself of the praise which is due vnto him, to the ende men should vsurpe it:
It is not to the end to rob himself of the praise which is due unto him, to the end men should usurp it:
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but it is because hee knewe that they haue neede of spurres, and must haue aydes,
but it is Because he knew that they have need of spurs, and must have aids,
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2068
and helpes to serue him, for otherwise we should be colde and dull.
and helps to serve him, for otherwise we should be cold and dull.
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They therefore which seeke heere for merits, & would darken the meere praise of Gods goodnesse to exalte men,
They Therefore which seek Here for merits, & would darken the mere praise of God's Goodness to exalt men,
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as though they were the cause of their owne saluation, it is certaine they would ouerthrowe all,
as though they were the cause of their own salvation, it is certain they would overthrown all,
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2071
yea and ouerrurne the purpose of God as muche as lyeth in them.
yea and ouerrurne the purpose of God as much as lies in them.
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Likewise, let vs learne that when it is saide, that God will establish his couenant with Isaack,
Likewise, let us Learn that when it is said, that God will establish his Covenant with Isaac,
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because Abraham had obayed his voyce, that it was not to note the cause why:
Because Abraham had obeyed his voice, that it was not to note the cause why:
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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.
but it was only to show that the service which Abraham yielded unto him was acceptable to him, to the end that Isaac should follow him and conform himself thereunto.
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Heereby therefore we haue to stirre vp our selues, as often as wee feele any slownesse in our selues,
Hereby Therefore we have to stir up our selves, as often as we feel any slowness in our selves,
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and when wee shall not bee so disposed as were requisite, to giue our selues fully to the obedience of God:
and when we shall not be so disposed as were requisite, to give our selves Fully to the Obedience of God:
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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 that we think, What? It is said that when we shall obey him, he will accept this as a sacrifice of sweet smelling savour:
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and yet notwithstanding all that wee doe is nothing, there is no strength in vs:
and yet notwithstanding all that we do is nothing, there is no strength in us:
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neuerthelesse if God wil honour vs so, without any worthynesse of ours, must we therfore be sluggish,
nevertheless if God will honour us so, without any worthiness of ours, must we Therefore be sluggish,
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and not thorowly imploy all our powers to his seruice, especially according to that grace which hee shall haue giuen vs,
and not thoroughly employ all our Powers to his service, especially according to that grace which he shall have given us,
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and according to our strength? and yet without all indenting or couenaunting with him?
and according to our strength? and yet without all indenting or covenanting with him?
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Marke then how the faithfull ought to be prouoked:
Mark then how the faithful ought to be provoked:
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and that this also is to teach vs alwaies to continue, to walke on in feare and carefulnesse,
and that this also is to teach us always to continue, to walk on in Fear and carefulness,
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when our Lord sheweth vs that they whome hee hath called, oftentimes make and shew themselues vnwoorthy of their calling.
when our Lord shows us that they whom he hath called, oftentimes make and show themselves unworthy of their calling.
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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:
To the end Therefore that we do not tempt him, & that we may be ready to receive that which he Teaches us, mark Wherefore it is said that he Rewardeth our services:
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not because we merite any rewarde.
not Because we merit any reward.
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For (as I haue already sayde) wee muste not heere reason of that which we can doe:
For (as I have already said) we must not Here reason of that which we can do:
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For we can doe nothing at al: and specially that which wee haue doone by the grace of God deserueth no rewarde:
For we can do nothing At all: and specially that which we have done by the grace of God deserves no reward:
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For God can iustly condemne it.
For God can justly condemn it.
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But the question is, that God accepteth that which we doe of his meere liberalitie, to the end to make vs more couragious.
But the question is, that God Accepteth that which we do of his mere liberality, to the end to make us more courageous.
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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.
And every one ought to apply this to his profit, when we feel that we Are slow to do well through our negligence and sloth.
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Loe then briefely what wee haue to learne heere. Nowe when it is saide that Abraham obeyed the voyce of God:
Loe then briefly what we have to Learn Here. Now when it is said that Abraham obeyed the voice of God:
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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,
this is to show us the true Rule how to live well, to the end that every one frame not unto him self devotions apart,
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as we are accustomed to doe:
as we Are accustomed to do:
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For when men will serue God, what do they? They take libertie to liue after their owne deuice,
For when men will serve God, what do they? They take liberty to live After their own device,
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and they contemne whatsoeuer God commaundeth.
and they contemn whatsoever God commandeth.
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What is that, that men may call the seruice of God in the papacie? That which men haue diuised of their owne folish braine.
What is that, that men may call the service of God in the papacy? That which men have devised of their own foolish brain.
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For when men shall haue diligently gathered all their iuglings togither, which they play there,
For when men shall have diligently gathered all their jugglings together, which they play there,
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if it bee said that God be wel serued and honoured, & yet they doe nothing of all that God hath commaunded,
if it be said that God be well served and honoured, & yet they do nothing of all that God hath commanded,
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and that they doe despise him: It falleth out therevppon, euen as he himself complayneth therof:
and that they do despise him: It falls out thereupon, even as he himself Complaineth thereof:
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to wit, that men for their traditions reiecte that which was ordained for them.
to wit, that men for their traditions reject that which was ordained for them.
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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,
Seeing then, that so it is that we Are so inclined too Set out our own foolish Imaginations, let us Learn that when the holy Scripture speaks unto us of living well and holily,
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when it speaketh of the perfection which GOD alloweth, that is to obay his voyce:
when it speaks of the perfection which GOD alloweth, that is to obey his voice:
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as also he sheweth vs by his Prophet, Haue I demaunded you to offer mee any sacrifice?
as also he shows us by his Prophet, Have I demanded you to offer me any sacrifice?
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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.
Now it is very certain that GOD had required it? And why then does Ieremie speak thus? It is to show us that God rests not there.
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Where then? That we obay his voyce saith he Marke then the principall, and where wee must beginne,
Where then? That we obey his voice Says he Mark then the principal, and where we must begin,
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and which also is the end, whereto we must striue and contende:
and which also is the end, whereto we must strive and contend:
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that is to say, that God hath authoritie to rule vs, and that wee bee his subiectes.
that is to say, that God hath Authority to Rule us, and that we be his Subjects.
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But notwithstanding wee shall finde it straunge, that is heere spoken, that Abraham kepte the Commaundementes, Statutes, Ordinaunces, and Lawes of the Lorde.
But notwithstanding we shall find it strange, that is Here spoken, that Abraham kept the commandments, Statutes, Ordinances, and Laws of the Lord.
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And yet hee had not so much as one worde of all the Lawe in wryting.
And yet he had not so much as one word of all the Law in writing.
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For wee knowe howe longe a time there was betwixt the calling of Abraham and the law:
For we know how long a time there was betwixt the calling of Abraham and the law:
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to witte, foure hundred and thirtie yeeres.
to wit, foure hundred and thirtie Years.
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How is it then that God now sayth, that Abraham kept his Commaundements, statutes, ordinaunces and lawes? This is,
How is it then that God now say, that Abraham kept his commandments, statutes, ordinances and laws? This is,
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as we haue seene before in the 18. Chapiter:
as we have seen before in the 18. Chapter:
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for albeit hee had yet nothing written, yet notwithstanding Abraham was not ignorant of that which God should afterwardes teach his people.
for albeit he had yet nothing written, yet notwithstanding Abraham was not ignorant of that which God should afterwards teach his people.
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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.
For he had two manner of ways to govern his people: but yet this was not for that in respect of himself he was changeable.
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God therfore had not alwayes one and the same way too teach the faithfull:
God Therefore had not always one and the same Way too teach the faithful:
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but howsoeuer it was, yet the rule was one, whether it were written, or inspired to them, whome he reserued to himselfe.
but howsoever it was, yet the Rule was one, whither it were written, or inspired to them, whom he reserved to himself.
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So, howsoeuer Abraham had not yet the Law written, yet he had sufficient instruction, to know how he ought to serue GOD.
So, howsoever Abraham had not yet the Law written, yet he had sufficient instruction, to know how he ought to serve GOD.
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This therefore is that we ought to learne off this place.
This Therefore is that we ought to Learn off this place.
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But howsoeuer it bee, GOD in the meane while, sheweth that if we bee ready to obay him,
But howsoever it be, GOD in the mean while, shows that if we be ready to obey him,
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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,
and to be Subject unto him, that on his part he will never fail us to show us the Way wherein we ought to walk,
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& walking therin we shall not be deceiued. But if before there were euer any scripture.
& walking therein we shall not be deceived. But if before there were ever any scripture.
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Abraham had statutes, cōmandements, lawes and ordinaunces:
Abraham had statutes, Commandments, laws and ordinances:
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at this day by a stronger reason, when God hath declared himself so familiarly by Moyses, to whom he hath further ioined the Prophets, to the ende they might there haue a more easie vnderstanding of the law,
At this day by a Stronger reason, when God hath declared himself so familiarly by Moses, to whom he hath further joined the prophets, to the end they might there have a more easy understanding of the law,
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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 seeing he hath spoken in the Gospel so clearly, shall we doubt that he does not the office of a good master, to show us all that is good, right and just? But what? The ingratitude of the world is such, that it will not be Subject nor brought into order under him:
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and this is asmuch as if men would be more wise, then is permitted vnto them,
and this is as as if men would be more wise, then is permitted unto them,
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& would haue a wisedome by themselues, as though it had neuer beene sayd: To God who is onely wise, be honour and glory.
& would have a Wisdom by themselves, as though it had never been said: To God who is only wise, be honour and glory.
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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. When S. Paul say that God is only wise, this was not only for him, but this was to the end that we should search for all Wisdom in him.
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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:
For when we will not accept this for the only Rule which he hath given us, this is as if we should say, God knew not all that was necessary for us, it must needs be that we invent of our own brain yet Some what more:
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and say this will bee better.
and say this will be better.
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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.
And what blasphemy is this? O when we serve God After this sort, it is as a man would say to spit in God's face.
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So then let vs note that when Moyses after he had spoken of the voyce of God, addeth his commaundements, his statutes,
So then let us note that when Moses After he had spoken of the voice of God, adds his Commandments, his statutes,
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and his ordinaunces, it is to shew vs that God will not in any poynt faile all those, who shalbe his disciples,
and his ordinances, it is to show us that God will not in any point fail all those, who shall his Disciples,
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and shall come to be ordered by him, to hearken to his voyce.
and shall come to be ordered by him, to harken to his voice.
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And in deede this is not onely in this place, no nor in that we come to alledge:
And in deed this is not only in this place, no nor in that we come to allege:
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but as it were thorowe out all, where our Lorde recommendeth his law vnto vs,
but as it were thorough out all, where our Lord recommendeth his law unto us,
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and sheweth vs that it contayneth all that is necessary to leade men rightly the way to saluation.
and shows us that it Containeth all that is necessary to lead men rightly the Way to salvation.
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And thus much concerning the words that are touched in this place.
And thus much Concerning the words that Are touched in this place.
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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.
So then, when we will walk as it becomes us, let us mark that there is but one only Judge, to whom we have to render account.
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But what is it that this Iudge demandeth? Not that euery one should be driuen by his owne fantasie,
But what is it that this Judge demandeth? Not that every one should be driven by his own fantasy,
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or that our good deuotions should be put in the place of his word:
or that our good devotions should be put in the place of his word:
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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:
but that we should harken unto the voice of our God, and then that we should be apt to Learn, to bring us in order under him:
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& 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,
& in steed that men imagine, that they have done wonders to bind God unto them, by their Virtues and merits, that we content our selves to be approved before him and his Angels,
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although the worlde be not contented therewith.
although the world be not contented therewith.
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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,
But now let us fall down before the majesty of our good God, in acknowledging of our Faults, praying him that it will please him to touch us to the quick, that we may more and more be brought both to Repentance & to humility, continually to lament before him,
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and to pray him, that it will please him to cleanse vs from all our vices,
and to pray him, that it will please him to cleanse us from all our vices,
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& to make vs to walke in such integritie, that our life may be fully framed to his righteousnesse,
& to make us to walk in such integrity, that our life may be Fully framed to his righteousness,
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and that by this meane, his name may bee gloryfied:
and that by this mean, his name may be glorified:
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when he shall haue al the rule ouer vs, and that we shall walke according as he hath taught vs by his worde, without adding any thing therto of our owne:
when he shall have all the Rule over us, and that we shall walk according as he hath taught us by his word, without adding any thing thereto of our own:
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and that he will in such sort supporte vs in our weakenesses, that we ceasse not alwaies to cōtinue in his holy vocation,
and that he will in such sort support us in our Weaknesses, that we cease not always to continue in his holy vocation,
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albeit we go not on so swiftly, and run not with such zeale and feruencie as we ought:
albeit we go not on so swiftly, and run not with such zeal and fervency as we ought:
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& that in the meane time we may be armed (howsoeuer it fall out) with his power, to fight against all temptations,
& that in the mean time we may be armed (howsoever it fallen out) with his power, to fight against all temptations,
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and neuer to decline out of the good way, albeit wee haue many occasions therto.
and never to decline out of the good Way, albeit we have many occasions thereto.
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And that he may not only shew vs this fauour, but also to all peoples and nations of the Earth &c.
And that he may not only show us this favour, but also to all peoples and Nations of the Earth etc.
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❧ The seuenth Sermon of Iacob and Esau, Genesis 26. 6 Isaack therefore dwelt in Gerar:
❧ The Seventh Sermon of Iacob and Esau, Genesis 26. 6 Isaac Therefore dwelled in Gerar:
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7 And when the men of that place asked him concerning his wife, he said it is my sister,7 And when the men of that place asked him Concerning his wife, he said it is my sister,
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for he feared to say, it is my wife:
for he feared to say, it is my wife:
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For (said he) I must take heede lest the men of this place kill me for Rebecca, because she was faire.
For (said he) I must take heed lest the men of this place kill me for Rebecca, Because she was fair.
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8 Now it came to passe when he had remained there many dayes, that Abimilech the king of the Philistines looked out at a windowe,8 Now it Come to pass when he had remained there many days, that Abimelech the King of the philistines looked out At a window,
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and as hee looked, Beholde Isaack played with Rebecca his wife. 9 Wherefore Abimelech called Isaack and sayd, surely beholde she is thy wife:
and as he looked, Behold Isaac played with Rebecca his wife. 9 Wherefore Abimelech called Isaac and said, surely behold she is thy wife:
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howe then saydest thou shee is my sister? To whom Isaack saide, because I said, I must take hede lest I dye for her.
how then Said thou she is my sister? To whom Isaac said, Because I said, I must take heed lest I die for her.
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10 Then said Abimelech, what is this that thou hast done vnto vs? It was not farre off that one of this people had not lien by her,10 Then said Abimelech, what is this that thou hast done unto us? It was not Far off that one of this people had not lain by her,
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so thou haddest brought sinne vpon vs. WEE haue seene the temptation which happened to Isaack, when hee was so pressed with famine, that it inforced him too forsake the place of his habitation:
so thou Hadst brought sin upon us we have seen the temptation which happened to Isaac, when he was so pressed with famine, that it enforced him too forsake the place of his habitation:
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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:
For this should At the least have been, that God should have nourished & fed him in that country which he had assigned unto him for an inheritance:
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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,
But if he would not accomplish his promise unto him, should he not have given him Some little taste thereof? But now when famine Driveth him away, this is,
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as if God had forsaken him there, and as though hee had had no more care of him.
as if God had forsaken him there, and as though he had had no more care of him.
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Isaack therefore had heere a greate combate to endure, seeing hee was as it were destitute of Gods fauour, which is common to all:
Isaac Therefore had Here a great combat to endure, seeing he was as it were destitute of God's favour, which is Common to all:
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For if hee nourish the contemners of his maiestie, & the wickedest of the world, making his sunne to shine vpon thē,
For if he nourish the contemners of his majesty, & the wickedest of the world, making his sun to shine upon them,
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& causing the earth to bring foorth fruite for their nourishment:
& causing the earth to bring forth fruit for their nourishment:
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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,
what should he do for them whom he hath taken into his custody, & adopted for his children? But yet see a greater temptation, seeing Isaac was forbid to go into Egypt,
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& that God had shewed him a certain place of rest, & would that he should dwel there,
& that God had showed him a certain place of rest, & would that he should dwell there,
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vntil he might returne, & that the dearth were passed.
until he might return, & that the dearth were passed.
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Whē God then had led him thither as if he should say, behold a corner to rest in, which I do assigne thee:
When God then had led him thither as if he should say, behold a corner to rest in, which I do assign thee:
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& there farther, that he feareth lest he shuld be killed for his wiues sake: & after that he was taken & reproued:
& there farther, that he fears lest he should be killed for his wives sake: & After that he was taken & reproved:
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mark further these tokēs of the wrath of god vpon him, in such sort that he could not be but in an horrible perplexitie.
mark further these tokens of the wrath of god upon him, in such sort that he could not be but in an horrible perplexity.
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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.
Now it is very true, that he was wondered weak, as we shall see hereafter: but howsoever it was, the issue shows, that God was not forgetful of him. And this is sufficient.
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For he will for a time keepe himselfe secrete, in such sorte that the poore faithfull ones shalbe as it were lost:
For he will for a time keep himself secret, in such sort that the poor faithful ones shall as it were lost:
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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.
but this is enough, that After that he hath humbled them, After that he hath discovered their infirmities, that he shows himself altogether to make them feel as it were by Effect, that all this while that it seemed to them that they were quite abandoned from him, he yet in pity looked upon them.
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Marke then howe it came to passe with Isaack.
Mark then how it Come to pass with Isaac.
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Nowe in the first place it is saide that in steade of confessing that Rebecca was his wife, hee saide she was his sister.
Now in the First place it is said that in stead of confessing that Rebecca was his wife, he said she was his sister.
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We sawe the like in Abraham:
We saw the like in Abraham:
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But this is maruelous, that Isaack had not learned this lesson, by the experience that was giuen to his father and mother:
But this is marvelous, that Isaac had not learned this Lesson, by the experience that was given to his father and mother:
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for they were bothe chastised for their ouer great feare. And Isaack coulde not bee ignoraunt of it.
for they were both chastised for their over great Fear. And Isaac could not be ignorant of it.
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There is no doubte but his father had such care (as we haue seene) to teach his familie,
There is no doubt but his father had such care (as we have seen) to teach his family,
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but that he had instructed his sonne heerein: Take heed to thy self:
but that he had instructed his son herein: Take heed to thy self:
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For I haue beene tossed too and fro all my life long, the like may happen vnto thee:
For I have been tossed too and from all my life long, the like may happen unto thee:
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For God hath yet set me foure hundred yeeres before we enter into the possession of that Countrie:
For God hath yet Set me foure hundred Years before we enter into the possession of that Country:
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it must needes bee that thou goe from one side to another.
it must needs be that thou go from one side to Another.
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But I distrusted the protection of my God, and I haue receiued my paiment for it:
But I distrusted the protection of my God, and I have received my payment for it:
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yea I was chastised for it by a prophane king, that had no feare of God:
yea I was chastised for it by a profane King, that had no Fear of God:
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a poore blinde wretch reproued me of my fault, and God made both me and thy mother ashamed thereof,
a poor blind wretch reproved me of my fault, and God made both me and thy mother ashamed thereof,
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when we were so corrected there. Therfore fortifie thy selfe. There is no doubt, but that Isaack had receiued such instruction:
when we were so corrected there. Therefore fortify thy self. There is no doubt, but that Isaac had received such instruction:
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but when he came to receiue the blowes, he had lost all, & was deuoid both of reason and councel,
but when he Come to receive the blows, he had lost all, & was devoid both of reason and council,
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and there is no doubt, but he had some distrust in him.
and there is no doubt, but he had Some distrust in him.
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For faith wil alwayes minister vnto vs an inuincible constancie, to attempt nothing, but that which God alloweth.
For faith will always minister unto us an invincible constancy, to attempt nothing, but that which God alloweth.
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Marke wherein we may knowe whether wee be well grounded in God, and stayed vppon his promises:
Mark wherein we may know whither we be well grounded in God, and stayed upon his promises:
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that is, when wee shal bee in any trouble, in any perplexitie, and in any daunger,
that is, when we shall be in any trouble, in any perplexity, and in any danger,
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if we walke on alwaies in the path which GOD hath commaunded vs, and doe not decline therefrom,
if we walk on always in the path which GOD hath commanded us, and do not decline therefrom,
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then he will guide vs in all our wayes.
then he will guide us in all our ways.
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If then we haue this courage, onely to repose our selues vppon God, and to hope that he will helpe vs:
If then we have this courage, only to repose our selves upon God, and to hope that he will help us:
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then see an vndoubted tryall and proofe of our faith.
then see an undoubted trial and proof of our faith.
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But if we decline either on the oneside or on the other, it is very certain that our infidelity bewraieth it self,
But if we decline either on the oneside or on the other, it is very certain that our infidelity bewrayeth it self,
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and that we shew (not hauing any victory against temptations) that we are not sufficiently stayed,
and that we show (not having any victory against temptations) that we Are not sufficiently stayed,
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and that we haue (as a man would say) our stragling thoughts.
and that we have (as a man would say) our straggling thoughts.
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For wee see that Isaack fel to a very vnlawful thing, when to saue his life, he cloked the trueth as we haue seene.
For we see that Isaac fell to a very unlawful thing, when to save his life, he cloaked the truth as we have seen.
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This therefore is a token, that hee had no perfect faith: but that hee had some mistrust mingled with it.
This Therefore is a token, that he had no perfect faith: but that he had Some mistrust mingled with it.
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But in this he is not to be excused: and yet neuerthelesse he was a mirrour of all holynesse.
But in this he is not to be excused: and yet nevertheless he was a mirror of all holiness.
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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,
So then we have all, good occasion to hang down our eyes, and to know that when we imagine that we have well profited in God's School,
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yet we shall be farre off from our marke.
yet we shall be Far off from our mark.
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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:
And indeed it shall a very easy matter unto us, when we Are Far of from all combats, to be the valiantest in the world:
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but when they shal approch to buckle with vs, then he holde vs al affrayde.
but when they shall approach to buckle with us, then he hold us all afraid.
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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.
Thus then let us know, that there is not one that hath not need to pray daily, that God will increase his faith, correcting the remnant of his unbelief. Mark this for one Lesson.
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Now heervpon we haue one good aduertisement:
Now hereupon we have one good advertisement:
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and that is, that when any danger befalleth vs, or that we feare to fall into any euill:
and that is, that when any danger befalls us, or that we Fear to fallen into any evil:
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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,
that this is as it were a cloud to dazel our eyes, in such sort that we know not what will become of us, we have no certain counsel,
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& the wisest are ouertaken therin:
& the Wisest Are overtaken therein:
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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,
Let us not presume to be subtle & sharp & to have such promptitude, to esteem that we shall always be strong and mighty, that we shall have Light hearts,
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and shall find remedies in our brain when any trouble shall come vppon vs, let vs keepe our selues from such arrogancie:
and shall find remedies in our brain when any trouble shall come upon us, let us keep our selves from such arrogancy:
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but let vs rather acknowledge that God hath in himselfe the spirit of wisedome and of counsaile,
but let us rather acknowledge that God hath in himself the Spirit of Wisdom and of counsel,
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and let vs run vnto him.
and let us run unto him.
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And when we shall bee as it were oppressed and that we can not at the first resolue our selues, let vs not bee as those that alwaies forge and coyne new discourses:
And when we shall be as it were oppressed and that we can not At the First resolve our selves, let us not be as those that always forge and coin new discourses:
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but let vs goe vnto God, and pray him to shine vnto vs in the midst of darkenes:
but let us go unto God, and pray him to shine unto us in the midst of darkness:
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yea and specially let vs waite that we be not altogither pressed downe:
yea and specially let us wait that we be not altogether pressed down:
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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,
but let us acknowledge the ignorance that is in us And forasmuch, as we have not by a great deal so much staidness as were requisite, let us both morning & evening pray unto God that he will guide us,
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and shewe vs what we haue to doe. Marke then that which we haue to learne by the exāple of Isaack.
and show us what we have to do. Mark then that which we have to Learn by the Exampl of Isaac.
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But heere a question might be asked, whether hee committed so great a fault, seeing he lyed not:
But Here a question might be asked, whither he committed so great a fault, seeing he lied not:
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For we haue seene before, that Rebecca was his Cousine. Hee might then say shee is my sister:
For we have seen before, that Rebecca was his cousin. He might then say she is my sister:
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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.
For the word in that language imports as as of my blood or kindred. There is no question Here neither of the First nor second degree.
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So Isaack lyed not in saying that Rebecca was his sister. And yet notwithstāding al this, he faulted, yea indeed:
So Isaac lied not in saying that Rebecca was his sister. And yet notwithstanding all this, he faulted, yea indeed:
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For God is no Sophister, & doth not stay vpon a word as we haue declared before: but hee regardeth the intent.
For God is no Sophister, & does not stay upon a word as we have declared before: but he Regardeth the intent.
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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.
When Therefore we shall have well painted our words, and that there shall be Some goodly colour and fair show to acquit us before men, all this is nothing: For GOD soundeth the heart.
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And though men can finde nothing too say againste our excuses, yet this prooueth not that GOD is content therewith.
And though men can find nothing too say against our excuses, yet this proveth not that GOD is content therewith.
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And this which is heere, is a very good & profitable admonition.
And this which is Here, is a very good & profitable admonition.
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For how doe men commonly iest with God? It is true, that wee wil confesse that it belongeth to him to search into our secret thoughtes,
For how do men commonly jest with God? It is true, that we will confess that it belongeth to him to search into our secret thoughts,
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and that nothing is hidden from him: but yet so it is, that we deale with him after the manner of men:
and that nothing is hidden from him: but yet so it is, that we deal with him After the manner of men:
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and which is worsse, wee will altogither go beyonde him, & we will bleare his eyes:
and which is Worse, we will altogether go beyond him, & we will blear his eyes:
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and we wil ieste more boldely with him than with men.
and we will jest more boldly with him than with men.
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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.
For although we have many starting holes, which might discharge us of blame, yet so much there is that we have Some remorse, knowing other men will not judge so thereof, this man is no beast, he may know my craft.
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When therfore wee haue thus disguised our wordes, yet we shalbe alwayes in doubt, whether men bee satisfyed or not.
When Therefore we have thus disguised our words, yet we shall always in doubt, whither men be satisfied or not.
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But when the matter is of God, wee doe nothing but wrythe our mouth, or rather mowe and snuffe at God:
But when the matter is of God, we do nothing but wrythe our Mouth, or rather mow and snuff At God:
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For we are as brute beastes, yea and worse too in this poynt. But so much the more ought we to learne this doctrine:
For we Are as brutus beasts, yea and Worse too in this point. But so much the more ought we to Learn this Doctrine:
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that is to say, that God careth not for all our goodly coulers:
that is to say, that God Careth not for all our goodly colors:
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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.
for they Are nothing Else but breeches of leaves, and this excused not our father Adam, that he Come not out too make his account.
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What must we then doe? We must so acknowledg our faults in simplicitie, that we be first our own iudges:
What must we then do? We must so acknowledge our Faults in simplicity, that we be First our own judges:
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& when we shall once haue found out, that there was some crooked and indirect dealing, we must acknowledge that ▪ it displeased God.
& when we shall once have found out, that there was Some crooked and indirect dealing, we must acknowledge that ▪ it displeased God.
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For mark Isaacks intention, it was to hide his mariage.
For mark Isaacs intention, it was to hide his marriage.
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It is true that the wordes which he vseth are not such as for which hee shoulde be called a lyer:
It is true that the words which he uses Are not such as for which he should be called a liar:
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but yet for all that there was some leazing in him. And whye so? Because hee woulde not confesse his mariage:
but yet for all that there was Some leazing in him. And why so? Because he would not confess his marriage:
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but woulde that it should be vnknowen, and that men should not thinke that Rebecca was his wife.
but would that it should be unknown, and that men should not think that Rebecca was his wife.
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Marke then in summe the thing we haue to learne:
Mark then in sum the thing we have to Learn:
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That is, that whatsoeuer wordes we haue in our mouth, nothing can iustifie vs, vnlesse that our affection be pure and right,
That is, that whatsoever words we have in our Mouth, nothing can justify us, unless that our affection be pure and right,
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and that wee goe not in any bypathes, to stray heere and there. And when Saint Paule condemneth lying:
and that we go not in any bypaths, to stray Here and there. And when Saint Paul Condemneth lying:
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hee addeth that euery one speake in trueth to his neighbours.
he adds that every one speak in truth to his neighbours.
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When we shall haue proceeded thus farre heerein, see how wee shalbe holden and reputed true before God.
When we shall have proceeded thus Far herein, see how we shall held and reputed true before God.
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But if there be any sleights or craftes, and that we indeuour to speake so, that it cannot be vnderstoode what wee say,
But if there be any sleights or crafts, and that we endeavour to speak so, that it cannot be understood what we say,
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and that it be so wrested and turned, as if our tongue were double, in this wee are already condemned for lyers.
and that it be so wrested and turned, as if our tongue were double, in this we Are already condemned for liars.
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This then in sūme is that which we haue to learne vpon this point.
This then in sum is that which we have to Learn upon this point.
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Nowe when it is said, That Isaack feared lest he should haue beene killed for his wiues sake:
Now when it is said, That Isaac feared lest he should have been killed for his wives sake:
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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:
There is no doubt, but that he might thereby also have taken occasion, seeing (as Abraham his father alleged) that there was no Fear of God in the country:
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not for that there was so outragious Impietie, that neither good nor euil was knowen there.
not for that there was so outrageous Impiety, that neither good nor evil was known there.
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For wee see howe the King of the Countrie spake:
For we see how the King of the Country spoke:
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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.
but forasmuch as the true Religion ruled not there, and Because there was nothing but Idolatry, it seemed rather to Isaac that all was confused.
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For in deede we shall neuer haue a sure rule, to walke in equitie and right,
For in deed we shall never have a sure Rule, to walk in equity and right,
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vnlesse we haue the maiestie of God present, and that wee be holden in with that, as it were a bridle.
unless we have the majesty of God present, and that we be held in with that, as it were a bridle.
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Nowe when we knowe not what God is, and that we haue nothing but confuse speculatiōs,
Now when we know not what God is, and that we have nothing but confuse speculations,
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albeit that we haue some honestie, and though we haue the discerning of good and euill,
albeit that we have Some honesty, and though we have the discerning of good and evil,
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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,
and that we Are not given to hurt, nor to commit wrong and violence, yet so it is that there is no staidness in us For (as I have said) we cannot build upon any other Foundation, to have a firm & stable building,
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but vpon the fear of God going before. Isaack therefore might haue some occasion to feare & to preuent daunger:
but upon the Fear of God going before. Isaac Therefore might have Some occasion to Fear & to prevent danger:
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but in the meane while he ought to haue knowen, of what force God his sauegarde was,
but in the mean while he ought to have known, of what force God his safeguard was,
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euen such as it had byn before by experience declared vnto him:
even such as it had been before by experience declared unto him:
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For if he had byn wel aduised, he woulde not but haue vnderstood that God had his arme stretched out,
For if he had been well advised, he would not but have understood that God had his arm stretched out,
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for to haue succourd him, & that invisible maner: For he had said vnto him: Feare not, for I am with thee:
for to have succored him, & that invisible manner: For he had said unto him: fear not, for I am with thee:
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I am thy very large rewarde. It is true that this was not spoken expressely to him:I am thy very large reward. It is true that this was not spoken expressly to him:
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but that which was spoken to his father, was aswel spokē him. For he was the heire of that promise.
but that which was spoken to his father, was aswell spoken him. For he was the heir of that promise.
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Seeing then he wayted not vpon God, heerein hee is reprooued of infidelitie.
Seeing then he waited not upon God, herein he is reproved of infidelity.
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It is true that Faith letteth not but that wee may apprehende those daungers, wherwith we are besette rounde about:
It is true that Faith lets not but that we may apprehend those dangers, wherewith we Are beset round about:
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For Faith serueth not too make vs insensible. And this should be no vertue, to vs to call vpon God:
For Faith serveth not too make us insensible. And this should be no virtue, to us to call upon God:
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vnlesse we were prouoked, seeing that we cannot escape daunger without his ayde:
unless we were provoked, seeing that we cannot escape danger without his aid:
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but there is a great difference, whether our feare bee such as maketh vs to goe out of the right path:
but there is a great difference, whither our Fear be such as makes us to go out of the right path:
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or rather bee as a spurre vntoo vs too prouoke vs too goe vnto God.
or rather be as a spur unto us too provoke us too go unto God.
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If Isaack had thought thus with himselfe, It behoueth that I returne mee to my God:
If Isaac had Thought thus with himself, It behooves that I return me to my God:
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For I haue no other refuge, but to haue recourse too his helpe:
For I have no other refuge, but to have recourse too his help:
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hee hath promised it mee, yea and I haue had already experience thereof in my neede.
he hath promised it me, yea and I have had already experience thereof in my need.
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It must therefore needes bee that his trueth doe yet declare and shew it selfe towards me.
It must Therefore needs be that his truth do yet declare and show it self towards me.
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If Isaack had beene come thus farre, it is certaine, that his faith had beene so much the better tryed:
If Isaac had been come thus Far, it is certain, that his faith had been so much the better tried:
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and his feare had shewed, as if hee had beene strengthened in God beeing weake in himself:
and his Fear had showed, as if he had been strengthened in God being weak in himself:
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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.
but when he is overcome with Fear, and farther Takes such counsel as God Condemneth: therein he frameth not himself to the duty of a faithful man.
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When Isaack went thus, heerin he sheweth he feareth, in asmuch as hee was not sufficiently giuen to the word of God,
When Isaac went thus, herein he shows he fears, in as as he was not sufficiently given to the word of God,
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and that his faith was not well resolued:
and that his faith was not well resolved:
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but in that he wauereth & varyeth, heereby hee sheweth that hee did not stedfastly trust in God as he should.
but in that he wavereth & varieth, hereby he shows that he did not steadfastly trust in God as he should.
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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,
But now we see Isaacs fault, we must so much the rather be warned (as we have already said) that in all the objects which we shall have to make us afraid, that we always do God this honour, that there is sufficient in him too remedy it, that if we call upon him,
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and after that wee vse the meanes that he hath left vnto vs, and which hee alloweth, without going beyonde our boundes either to the right hand or to the left.
and After that we use the means that he hath left unto us, and which he alloweth, without going beyond our bounds either to the right hand or to the left.
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Isaack therefore did no wrong at all to them of that countrye, but to God, which is much more.
Isaac Therefore did not wrong At all to them of that country, but to God, which is much more.
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And moreouer, he is not wholly to be excused, seeing he cōceiued such a iudgemēt of his owne head:
And moreover, he is not wholly to be excused, seeing he conceived such a judgement of his own head:
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For although there were no feare of God in that place, nor true Religion in that countrie,
For although there were no Fear of God in that place, nor true Religion in that country,
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yet so it is that true charitie is not suspitious.
yet so it is that true charity is not suspicious.
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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:
None had yet done him any scathe or injury, ought he then At the First dash to have condemned them? For this cause God suffered this evil to come upon him:
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and yet sheweth him singular mercie:
and yet shows him singular mercy:
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For his wife might haue byn rauished, as also might haue come to passe to his father.
For his wife might have been ravished, as also might have come to pass to his father.
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Beholde a king which is of the countrie of Gerar, & yet God bridleth him frō doing any hurt to Isaac,
Behold a King which is of the country of Gerar, & yet God bridleth him from doing any hurt to Isaac,
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yea knowing wel that he had no such vertue in him self, as was in his father Abrahā,
yea knowing well that he had no such virtue in him self, as was in his father Abrahā,
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like as we haue shewed already:
like as we have showed already:
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& mark also wherfore God preuenteth him, when he had determined to goe into Egypte hee withdraweth him:
& mark also Wherefore God preventeth him, when he had determined to go into Egypt he withdraweth him:
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as it were by force, & forbideth him to go out of the lād which he had promised him.
as it were by force, & forbiddeth him to go out of the land which he had promised him.
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Wee haue shewed already that God according to the measure hee hath giuen vs, doth also proue vs. He worketh therefore in all men,
we have showed already that God according to the measure he hath given us, does also prove us He works Therefore in all men,
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as in sundry shoppes and by instrumentes which are not of the same power. And so, marke Isaack who was spared for once:
as in sundry shops and by Instruments which Are not of the same power. And so, mark Isaac who was spared for once:
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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 his father.
but also we see how pitiful & kind the Lord was unto him, when he loosed not the bridle to King Abimelech to do that unto him which wadone unto Abraham his father.
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For if we demaund, why it fell out at one time, & not at an other.
For if we demand, why it fell out At one time, & not At an other.
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It is certain that God gouerned this by his wonderful counsail:
It is certain that God governed this by his wondered counsel:
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For after he once loseth the raines vnto men, it is certain that they passe their boundes.
For After he once loses the reins unto men, it is certain that they pass their bounds.
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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.
And it is said expressly that he holds the hands of Kings in his hand, and that he turns them hither and thither as he Thinketh good.
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So then it behoueth vs to conclude, that the heart of the kinge of Gerar was holden that it desired not Rebecca:
So then it behooves us to conclude, that the heart of the King of Gerar was held that it desired not Rebecca:
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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:
otherwise he had been Subject to that concupiscence, that poor Isaac should have been thereby tormented even unto the uttermost & had been swallowed up with terrible Distresses:
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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.
but (as we have said) God who is faithful spares his own, or trieth them more to the quick, according to the power that he Knoweth to be in them.
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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:
Moreover when we shall so fearful and so weak, that with much a do, we shall be scarce able (as a man would say) to bear one filip:
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yet let vs trust that God wil giue vs strength, when it shal please him to draw vs out to a more hard trial:
yet let us trust that God will give us strength, when it shall please him to draw us out to a more hard trial:
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but notwithstanding this ought not to make vs carelesse. If I feele my selfe feeble, and that I say, ô, God wil spare me,
but notwithstanding this ought not to make us careless. If I feel my self feeble, and that I say, o, God will spare me,
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for, he knoweth that I can beare nothing: it is certaine, that I shalbe punished for my vnthankfulnesse.
for, he Knoweth that I can bear nothing: it is certain, that I shall punished for my unthankfulness.
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And why so? So farre foorth as we are weake wee must run vnto him, who hath all power to supply our wantes.
And why so? So Far forth as we Are weak we must run unto him, who hath all power to supply our Wants.
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And therefore let vs learne when it is said that God wil helpe vs, and that hee will giue vs strength to endure all the combates, which shall bee directed against vs, this is to the end we should learne to exercise our selues in prayer day by day.
And Therefore let us Learn when it is said that God will help us, and that he will give us strength to endure all the combats, which shall be directed against us, this is to the end we should Learn to exercise our selves in prayer day by day.
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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:
And Therefore let us not be sluggish, Because it is said that God strengtheneth his, all After as it shall please him to draw them into trial:
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but let this serue to make vs alwayes to looke more neerely vnto our selues:
but let this serve to make us always to look more nearly unto our selves:
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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,
and After we know our miseries, that we should seek for remedy, and pray him that it would please him never to suffer us to fallen in any sort whatsoever,
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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,
but that he will support us, or Else when he will that we shall fight more courageously, that he will give us wherewithal that we may be armed from above,
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as he knoweth best alwaies howe to giue victory to those that truste in him, and who fight not but vnder his banner.
as he Knoweth best always how to give victory to those that trust in him, and who fight not but under his banner.
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Marke then cōcerning the diuersitie we reade betwixt Abraham and Isaack. Now it is said:
Mark then Concerning the diversity we read betwixt Abraham and Isaac. Now it is said:
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That the King sawe Isaack sporting himselfe with Rebecca his wife, and that afterwardes he called him, and sayd vnto him:
That the King saw Isaac sporting himself with Rebecca his wife, and that afterwards he called him, and said unto him:
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For a trueth that is thy wife.
For a truth that is thy wife.
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By this we may see that there was a great deale more integritie at that time,
By this we may see that there was a great deal more integrity At that time,
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thā there is at this day, and that whordomes and dissolute liues were not so common.
than there is At this day, and that whoredoms and dissolute lives were not so Common.
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For some men at the first dash would haue set vp a sinister iudgement against Isaack.
For Some men At the First dash would have Set up a sinister judgement against Isaac.
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It must needes be therefore, that men had more honestie, then is to bee seene in our time.
It must needs be Therefore, that men had more honesty, then is to be seen in our time.
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And seeing there is no doubt, that Isaack getting this reputation amongst al, that he was no villain nor whoremonger, that vnder couler of saying she was his sister caried a whore after him.
And seeing there is no doubt, that Isaac getting this reputation among all, that he was no villain nor whoremonger, that under colour of saying she was his sister carried a whore After him.
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There is no doubte (I say) but when both hee and his manner of life was knowen,
There is no doubt (I say) but when both he and his manner of life was known,
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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.
but that every one was persuaded, that he was an holy man, and fearing God, and that he was not given to any such vices and enormities.
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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 this is a point which we ought well to mark: For there is no man that would not be counted an honest man:
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and so soone as men doe conceiue any euill of vs: wee think that they doe vs greate wrong:
and so soon as men do conceive any evil of us: we think that they do us great wrong:
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and yet in the meane while we regarde not to vse the meane, that should not cause vs to be ill thought of,
and yet in the mean while we regard not to use the mean, that should not cause us to be ill Thought of,
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and how to auoid that men shoulde not charge vs with blames and faultes.
and how to avoid that men should not charge us with blames and Faults.
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The meane were so to beare and order our selues, that all might haue their mouthes stopped:
The mean were so to bear and order our selves, that all might have their mouths stopped:
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that firste of all the feare of God beare rule in vs, & next that wee haue our conuersation with men, in loue & in vprightnesse,
that First of all the Fear of God bear Rule in us, & next that we have our Conversation with men, in love & in uprightness,
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euen as God hath commanded vs the same. If we haue this, it is certaine that we shall stop vp many wicked mouthes.
even as God hath commanded us the same. If we have this, it is certain that we shall stop up many wicked mouths.
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But it is very true, that the holiest and godlyest, men can not many times let the wicked to speake euill of them:
But it is very true, that the Holiest and godlyest, men can not many times let the wicked to speak evil of them:
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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.
For was not the Son of GOD himself Subject unto slanders and opprobries? Was it not upbraid him, that he blasphemed against GOD his father.
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But yet for all this, the Scripture sayeth not without cause, that then wee stoppe the mouthes of the wicked,
But yet for all this, the Scripture Saith not without cause, that then we stop the mouths of the wicked,
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when we shunne all offences, and when we doe not only labour to abstaine from euill, but also from all shew of euill.
when we shun all offences, and when we do not only labour to abstain from evil, but also from all show of evil.
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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:
Wherefore they that have so great care of their credit and reputation, that they cannot abide to be abased either in one respect or other, et them have regard to the mean:
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that is to say, let them preuent that they be not iustly blamed, & herein they follow the example of Isaack.
that is to say, let them prevent that they be not justly blamed, & herein they follow the Exampl of Isaac.
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For we see that being a straunger in a barbarous Countrie, where there was nothing but Idolatrie:
For we see that being a stranger in a barbarous Country, where there was nothing but Idolatry:
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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.
nevertheless so it is that he is yet esteemed for a man fearing God, and that they could not raise up an evil judgement of him.
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And why so? Because they were conuinced of the contrary by his good life and honestie:
And why so? Because they were convinced of the contrary by his good life and honesty:
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Let vs doe the like, & it is certaine, that we shall stop many slanders and many reproches.
Let us doe the like, & it is certain, that we shall stop many slanders and many Reproaches.
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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 yet we have further to note, that them there was such honesty among men, that if a man sported familiarly with his wife, it was in marriage.
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But now a dayes all is so ouerflowed, that a man must shut his eyes against the greatest vilanyes of the worlde.
But now a days all is so overflowed, that a man must shut his eyes against the greatest vilanyes of the world.
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Let a man goe into Courtes, ô, it is certaine that therein the wickednesses are so vnruly,
Let a man go into Courts, o, it is certain that therein the Wickednesses Are so unruly,
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as a man can beholde nothing more.
as a man can behold nothing more.
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And especially if a husband see his wife to bee allured with an other mans eye,
And especially if a husband see his wife to be allured with an other men eye,
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and that some doe abuse her thereby as though she were an harlot, he must set a good countenaunce vpon it:
and that Some do abuse her thereby as though she were an harlot, he must Set a good countenance upon it:
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for if hee shewe any signe, that he is greeued therewith, and that hee doe not laugh at it,
for if he show any Signen, that he is grieved therewith, and that he do not laugh At it,
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as others doe, ô, say they, he is a iealous foole & a dizarde. Loe how it is in this case:
as Others do, o, say they, he is a jealous fool & a dizarde. Loe how it is in this case:
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For men are come euen to the heape of iniquite, in somuch that they haue loste all shamefastnesse,
For men Are come even to the heap of iniquity, in So much that they have lost all shamefastness,
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beecause they are giuen to such beastly libertie, that there is no more honestie amongst them.
Because they Are given to such beastly liberty, that there is no more honesty among them.
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And I woulde to God this mischiefe were in no place else but in these courtes:
And I would to God this mischief were in no place Else but in these Courts:
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But it is euen a deluge or floude, which a man shall see in all estates,
But it is even a deluge or flood, which a man shall see in all estates,
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yea euen to the least, such iestures of incontinencie, & dissolute wantonnesse, that it is pittie to beholde.
yea even to the least, such gestures of incontinency, & dissolute wantonness, that it is pity to behold.
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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:
But let us mark how Far off we be from these men which were as it were miserable blind ones having no knowledge of God, having no law written, no nor yet any Revelation:
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& yet notwithstanding they had this honestie, that none ticked nor toied ouer familiarly with another mās wife.
& yet notwithstanding they had this honesty, that none ticked nor toied over familiarly with Another men wife.
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nor had any gestures whereby any euil might be suspected, as we see heere.
nor had any gestures whereby any evil might be suspected, as we see Here.
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For trueth (saith he) this it thy wife. And wherevpon doth he conclude it? It is because that vice was not accustomed there:For truth (Says he) this it thy wife. And whereupon does he conclude it? It is Because that vice was not accustomed there:
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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.
and it was not come in use nor in possession amongst men, in such sort but that they might Easily discern betwixt marriage and whoredom.
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Now this teacheth vs so to behaue our selues ech towardes others, that there bee no vnchaste lookes, no vicious gestures:
Now this Teaches us so to behave our selves each towards Others, that there be no unchaste looks, no vicious gestures:
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but that we be in such sort pure from all euill, that euen before men wee giue no occasion to speake euill,
but that we be in such sort pure from all evil, that even before men we give no occasion to speak evil,
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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:
nor yet to think evil of us It is true that he speaks Here of Some gesture which was over familiar to a strange man:
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For it needeth not that we should bee so austere, that wee can not liue togither, without giuing occasion of euill:
For it needs not that we should be so austere, that we can not live together, without giving occasion of evil:
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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.
and yet in the mean time living in familiarity, yea and sporting our selves with all honesty, showing that we have chaste hearts, chaste eyes, and all our Senses chaste.
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But when Isaack played thus with his wife, he made some signe of a husband to his wife:
But when Isaac played thus with his wife, he made Some Signen of a husband to his wife:
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so that it might bee iudged either this man is a whoremonger, or else hee must needes be her husbande.
so that it might be judged either this man is a whoremonger, or Else he must needs be her husband.
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Nowe to think him a whoremonger, they could not, because he had behaued himselfe honestly in the feare of God,
Now to think him a whoremonger, they could not, Because he had behaved himself honestly in the Fear of God,
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and with the good wil of euery one in the countrie of Gerar: he must therfore be esteemed for her husband.
and with the good will of every one in the country of Gerar: he must Therefore be esteemed for her husband.
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But heerevpon Isaack confesseth his faulte: but hee confesseth it alleadging that he feared, lest he shoulde haue beene killed.
But hereupon Isaac Confesses his fault: but he Confesses it alleging that he feared, lest he should have been killed.
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Here things are rehearsed more briefely, then we haue seene before. For Abraham was rebuked more sharpely:
Here things Are rehearsed more briefly, then we have seen before. For Abraham was rebuked more sharply:
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& likewise he maketh a more long excuse therof.
& likewise he makes a more long excuse thereof.
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I did knowe (saith he) that there was no feare of God in this Countrie. I did know (Says he) that there was no Fear of God in this Country.
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Onely Isaack sayeth, I feared least they would kil mee.
Only Isaac Saith, I feared lest they would kill me.
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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.
Now he shows Here that although Rebecca were his sister, nevertheless seeing that his purpose was to cloak the truth: it was to be condemned.
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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.
So likewise, when we will be very subtle for a time, let us not be so obstinate as altogether too maintain all that we have said and done (although there be Some fault in us:) but let us frankly acknowledge it.
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For Isaack might haue sayd, yea, shee is my sister. But notwithstandinge that which he had sayde, he addeth that he was to be blamed, as also Abimilech did:
For Isaac might have said, yea, she is my sister. But notwithstanding that which he had said, he adds that he was to be blamed, as also Abimelech did:
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For hee sawe iust cause to condemne Isaack, and therefore hee sayth vnto him, Wherefore haste thou doone this thinge?
For he saw just cause to condemn Isaac, and Therefore he say unto him, Wherefore haste thou done this thing?
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Nowe wee haue to note on the one side, that which was alleadged before:
Now we have to note on the one side, that which was alleged before:
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that is to say, that God had reproued and chastised the kings because of his seruauntes,
that is to say, that God had reproved and chastised the Kings Because of his Servants,
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albeit they were but a fewe in number, albeit they were as poore wandring people in the lande of Canaan.
albeit they were but a few in number, albeit they were as poor wandering people in the land of Canaan.
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And seeing GOD maintained their quarel, and set himselfe againste all the violence and euill that could bee doone vnto them:
And seeing GOD maintained their quarrel, and Set himself against all the violence and evil that could be done unto them:
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heereby hee sheweth the singular fauour that he did beare vnto them. And also the Prophet addeth, that for this cause he sayth:
hereby he shows the singular favour that he did bear unto them. And also the Prophet adds, that for this cause he say:
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Touch not mine annoynted, and doe my Prophetes no harme. It is true that there was in Abraham and Isaack excellent vertue and holynesse:Touch not mine anointed, and do my prophets no harm. It is true that there was in Abraham and Isaac excellent virtue and holiness:
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but howsoeuer it be, yet so it is that we at this day are also annoynted to bee vnder the keeping of God,
but howsoever it be, yet so it is that we At this day Are also anointed to be under the keeping of God,
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and we succeede to all the promises which were giuen vnto them.
and we succeed to all the promises which were given unto them.
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So then, though we shalbe neuer so small a number, and as a poore despysed people,
So then, though we shall never so small a number, and as a poor despised people,
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as Sheepe in the throte of Wolues, yet let vs not doubt, but that GOD hath wherewith to defende vs,
as Sheep in the throat of Wolves, yet let us not doubt, but that GOD hath wherewith to defend us,
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and that hee will display his power, asmuch as shall bee necessary, yea and that against the mightiest Kings of the world.
and that he will display his power, as as shall be necessary, yea and that against the Mightiest Kings of the world.
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For sometimes God hath indeede suffred that those of the meaner and common sorte of people haue vexed and molested his seruants,
For sometime God hath indeed suffered that those of the meaner and Common sort of people have vexed and molested his Servants,
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as we shall see heereafter, & that very shortly.
as we shall see hereafter, & that very shortly.
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Which what soeuer it be, when he hath declared that he foreseeth the warre, & that hee setteth him selfe in order against the Kinges:
Which what soever it be, when he hath declared that he Foreseeth the war, & that he sets him self in order against the Kings:
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Heereby hee hath shewed that the life of his seruants is deere and precious vnto him.
Hereby he hath showed that the life of his Servants is deer and precious unto him.
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Let vs therfore hope the like, and wee shall not be deceiued.
Let us Therefore hope the like, and we shall not be deceived.
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And when we shall see the mightiest of the world to be our enemyes, and shall dayly heare rumours of many tumults & troubles:
And when we shall see the Mightiest of the world to be our enemies, and shall daily hear rumours of many tumults & Troubles:
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let vs not doubt, but that our Lord wil remedie all, & wil alwayes be our buckler to put back al our blowes,
let us not doubt, but that our Lord will remedy all, & will always be our buckler to put back all our blows,
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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.
when it shall be most like that they must fallen upon our Heads. Loe what we have to put in practice by the Exampl of Isaac.
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And although heere God afflicted not Abimilech as before, & that he reproued him not as he had doone the king of Egypt:
And although Here God afflicted not Abimelech as before, & that he reproved him not as he had done the King of Egypt:
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neuerthelesse he keepeth him bridled, and holdeth him as it were in fear: so that although Rebecca were faire, yet it fell so out:
nevertheless he Keepeth him bridled, and holds him as it were in Fear: so that although Rebecca were fair, yet it fell so out:
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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.
that the King of the country desired her not, no albeit he imagined that it had been lawful for him to have taken her to wife.
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Loe then on the one side what we haue to mark:
Loe then on the one side what we have to mark:
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on the other this, that neuerthelesse God humbled Isaack & suffred not his infidelitie to remaine altogither vnpunished:
on the other this, that nevertheless God humbled Isaac & suffered not his infidelity to remain altogether unpunished:
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yet the punishment is very gentle, But howsoeuer it was, he was reformed.
yet the punishment is very gentle, But howsoever it was, he was reformed.
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Nowe if nothing had happened vnto Isaack, and that it had not beene perceiued that Rebecca had beene his wife, he had not returned from it,
Now if nothing had happened unto Isaac, and that it had not been perceived that Rebecca had been his wife, he had not returned from it,
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neither had hee euer remembred his fault which hee had committed:
neither had he ever remembered his fault which he had committed:
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and specially he had pleased himselfe heerein, bicause the euent was good and as he would haue wished,
and specially he had pleased himself herein, Because the event was good and as he would have wished,
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and therfore he woulde haue thought that God woulde haue allowed it. For men when their faultes are not shewed them, flatter and harden thēselues in them.
and Therefore he would have Thought that God would have allowed it. For men when their Faults Are not showed them, flatter and harden themselves in them.
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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.
But God worketh our good and salvation when he makes us to feel our Sins, and Correcteth us in such sort, that we Are even compelled to think upon them.
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Marke then how it fel out herein to Isaack.
Mark then how it fell out herein to Isaac.
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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,
It is very true that God did bear with him very much, when he suffered nothing to be attempted against his wife, that the very King of the country called so gently for him,
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and complained to him as too his equal and compagnion. Loe a wonderful supporte:
and complained to him as too his equal and Companion. Loe a wondered support:
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& hereby we see that God hath pitie vppon his, not trying them further then they are able to beare.
& hereby we see that God hath pity upon his, not trying them further then they Are able to bear.
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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.
But whatsoever it is, yet so it is that Isaac comes too acknowledge his sin. And who is judge thereof? even a poor panim, an Idolater.
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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:
God might rather have sent an Angel from heaven, or Else have given him Some Revelation to have said unto him, what dost thou? But he Leaveth him there:
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For hee was not woorthie too bee taught so honorably, but the blinde ones must discouer his euill and condemne him.
For he was not worthy too be taught so honorably, but the blind ones must discover his evil and condemn him.
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Loe then, the shame that was done vntoo him, too the ende that hee might be the more humbled thereby,
Lo then, the shame that was done unto him, too the end that he might be the more humbled thereby,
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and too the ende that he might learne for euer after, better to trust in God,
and too the end that he might Learn for ever After, better to trust in God,
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and no more to fall into that fault. This is that we haue to marke.
and no more to fallen into that fault. This is that we have to mark.
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And with all let vs take good heed vnto ourselues, and let vs not care that men reproue vs:
And with all let us take good heed unto ourselves, and let us not care that men reprove us:
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but let vs take in good parte all correctiōs that God sendeth vs by his word.
but let us take in good part all corrections that God sends us by his word.
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For what honor doth he vnto vs, when he prouoketh vs to come vnto him,
For what honour does he unto us, when he provoketh us to come unto him,
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& when with doctrine he ioyneth exhortations? And after, when he seeth that we are too slow,
& when with Doctrine he Joineth exhortations? And After, when he sees that we Are too slow,
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and besides that we are as it were incorrigible, he vseth more sharp reprehensions.
and beside that we Are as it were incorrigible, he uses more sharp reprehensions.
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But whatsoeuer it be, all this is doone in his name, that when wee reade in the holy Scripture,
But whatsoever it be, all this is done in his name, that when we read in the holy Scripture,
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and that we come to the Sermon, and that there he summoneth vs, hee is alwayes our Iudge.
and that we come to the Sermon, and that there he summoneth us, he is always our Judge.
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And loe, also why our Lorde Iesus Christ speaking of the preaching of the Gospell sayeth:
And lo, also why our Lord Iesus christ speaking of the preaching of the Gospel Saith:
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When the holy Ghoste shall come, he shall iudge the worlde. The spirit of God therefore exerciseth his iurisdiction vpon vs:When the holy Ghost shall come, he shall judge the world. The Spirit of God Therefore Exerciseth his jurisdiction upon us:
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and to what ende? It is to the ende that when wee haue beene condemned,
and to what end? It is to the end that when we have been condemned,
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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:
so that we do pass willing condemnation, and that we be apt to Learn, and that we ask pardon, he is ready to give us So then, seeing that GOD hath done us this honour to judge us as it were in his house, and privately by our selves:
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when hee sheweth vs our faultes, are not wee ouermuch hardened, if wee doe not bowe downe our necke,
when he shows us our Faults, Are not we overmuch hardened, if we do not bow down our neck,
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and become apte to learne, and bee ready to bee refourmed by him? For if wee will rebell so against him, God will suffer that we come to an other schoole,
and become apt to Learn, and be ready to be reformed by him? For if we will rebel so against him, God will suffer that we come to an other school,
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& that euen the wicked and vnbeleeuers condemne vs. We shal finde very many euen in this case, that fret themselues and gnashe their teeth,
& that even the wicked and unbelievers condemn us We shall find very many even in this case, that fret themselves and gnash their teeth,
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if a man scratch their scabbes & rub them on the gall, when they come to the Sermon. For see their replyes:
if a man scratch their scabs & rub them on the Gall, when they come to the Sermon. For see their replies:
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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:
was the Scripture made to spur poor people in such sort? and is this the manner to teach, to cry out After such a fashion? It seems that he would lighten against us But in the end God Teaches them After Another sort:
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that is, that his trumpet muste sounde, and that their shame must bee published in euery place,
that is, that his trumpet must sound, and that their shame must be published in every place,
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and in the ende they must goe to the schoole of the Gibet.
and in the end they must go to the school of the Gibbet.
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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.
And moreover when we make not our profit of the corrections which Are daily Set before us, it must needs be that we be condemned an hundred miles off, & that by good right.
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But if heerein wee suffred alone, there were no daunger: the worste is that the name of God is blasphemed through our wickednesse.
But if herein we suffered alone, there were no danger: the worst is that the name of God is blasphemed through our wickedness.
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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,
So then, let us Learn by this Exampl to become so tractable & apt to be taught & wrought upon, that when GOD shall reprove us, we willingly suffer our selves to be condemned of him,
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and that we be ashamed of our selues:
and that we be ashamed of our selves:
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to the ende that our shame and infamie be not discouered and laide open to the whole worlde.
to the end that our shame and infamy be not discovered and laid open to the Whole world.
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Loe then what we haue farther to learne of this place. But it is saide that Abimilech complayning to Isaack added.
Loe then what we have farther to Learn of this place. But it is said that Abimelech complaining to Isaac added.
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It was not farre off, that some of the people had not lien by thy wife:
It was not Far off, that Some of the people had not lain by thy wife:
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and thou caused greate euil to come vppen vs. Concerning the first pointe, heere Isaack is reproued, of his inconsideration and follie.
and thou caused great evil to come vppen us Concerning the First point, Here Isaac is reproved, of his inconsideration and folly.
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For that asmuch as was in him, hee layde his wife open to be defyled.
For that as as was in him, he laid his wife open to be defiled.
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And why so? Wee haue seene beefore that the husband ought to be as a vayle or couerture to his wife.
And why so? we have seen before that the husband ought to be as a Vail or coverture to his wife.
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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,
When a woman shall be married, and that her husband shall live with her doing his duty, this is to the end, she may be there as it were in safeguard,
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and that none come to deceaue nor defile her.
and that none come to deceive nor defile her.
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Now therfore Isaack, for the discharging of his dutie, ought to haue beene as a vaile or couerture to his wife:
Now Therefore Isaac, for the discharging of his duty, ought to have been as a veil or coverture to his wife:
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that is to say, vnder the name of a husband and of mariage:
that is to say, under the name of a husband and of marriage:
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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:
he ought to have let that none should have attempted to withdraw her, whither it were to have her to wife, or After any other manner:
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For mariage is as a sauegarde, (as wee haue saide) and God woulde haue it honoured in all ages.
For marriage is as a safeguard, (as we have said) and God would have it honoured in all ages.
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And although adulterers woulde abandon it, as Swine and Asses: yet notwithstanding they haue alwayes had remorse in it:
And although Adulterers would abandon it, as Swine and Asses: yet notwithstanding they have always had remorse in it:
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and euermore euen amongst he Panims, adulterers went not vnpunished.
and evermore even among he Painims, Adulterers went not unpunished.
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It is knowē that if euer any thing in this world was priuiledged it was mariage:
It is known that if ever any thing in this world was privileged it was marriage:
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yea, & thefts & other crimes ought a great deale rather to bee borne with, then such enormities:
yea, & thefts & other crimes ought a great deal rather to be born with, then such enormities:
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to wit, when the couenant & cōpany which God hath dedicated in his name, to the ende it should be holy,
to wit, when the Covenant & company which God hath dedicated in his name, to the end it should be holy,
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as it were separated from prophanation, is violated.
as it were separated from profanation, is violated.
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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,
When Therefore this was violated, the Painims knew that it was so great an abomination, that in no wise it ought to be born with,
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Now therefore by the way, Abimilech findeth faulte with Isaack, concerning this, that hee had thus prostituted his wife, asmuch as lay in him.
Now Therefore by the Way, Abimelech finds fault with Isaac, Concerning this, that he had thus prostituted his wife, as as lay in him.
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And we are taught by this doctrin to meete with daungers afore hand, and not to tempte God by our rashnesse and follie.
And we Are taught by this Doctrine to meet with dangers afore hand, and not to tempt God by our rashness and folly.
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Let vs take good heede therefore howe wee cloke euill, and (as a man would say) shut the doore against God:
Let us take good heed Therefore how we cloak evil, and (as a man would say) shut the door against God:
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so that through our rashenesse and vnaduisednesse God be offended. Loe then the wisedome which wee ought to haue:
so that through our rashness and unadvisedness God be offended. Loe then the Wisdom which we ought to have:
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and therefore because we haue it not, we must aske it of God. But now for the seconde matter Abimilech sayth:
and Therefore Because we have it not, we must ask it of God. But now for the seconde matter Abimelech say:
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Thou haddest made great euill to come vpon vs.
Thou Hadst made great evil to come upon us
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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 how? when any of the people had committed adultery, & that he had so offended, what grief soever it had been, he should only have deserved to be punished:
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and ought then a whole countrie to haue answered it? Nowe we see heere that a miserable heathen,
and ought then a Whole country to have answered it? Now we see Here that a miserable heathen,
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an vnbeleeuer, and a poore blinde person, knewe that the land shoulde be defiled by an adulterer:
an unbeliever, and a poor blind person, knew that the land should be defiled by an adulterer:
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and that if this remained vnpunished, notwithstanding before God, loe an whole people culpable therein, in respect of the temporall punishment.
and that if this remained unpunished, notwithstanding before God, lo an Whole people culpable therein, in respect of the temporal punishment.
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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:
It is true that God Knoweth how to turn the chastisements that he sends to them that Are innocent from that fault to their profit:
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For if they suffer, which consented not vnto the euill, this shall not bee altogither as if they had beene faultie:
For if they suffer, which consented not unto the evil, this shall not be altogether as if they had been faulty:
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But God turneth this to their saluatiō. In the meane while so it is that he neuer chastiseth thē without cause:
But God turns this to their salvation. In the mean while so it is that he never Chastiseth them without cause:
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if we see it not now with our eye, yet when all those registers shalbe opened,
if we see it not now with our eye, yet when all those registers shall opened,
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then we shall finde, that God hath not gone (as they say) indirectly and awry.
then we shall find, that God hath not gone (as they say) indirectly and awry.
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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,
And when he sends general punishments upon a Whole people, for one particular fault as it Seemeth, nevertheless he Knoweth well that all be not innocent therein,
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as it is expressely said heere, and as also Abimilech vnderstoode.
as it is expressly said Here, and as also Abimelech understood.
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For when adulter••• are committed, and be not punished, loe an infection which creepeth ouer the whole land:
For when adulter••• Are committed, and be not punished, lo an infection which creeps over the Whole land:
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but shall we yet say that a man is innocent therin, when we close our eyes,
but shall we yet say that a man is innocent therein, when we close our eyes,
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& when we suffer all this to ouerflowe? Although a man be no iudge but a priuate person,
& when we suffer all this to overflow? Although a man be no judge but a private person,
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yet he ought to oppose himself asmuch as lyeth in him.
yet he ought to oppose himself as as lies in him.
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Nowe on the otherside there is not any one, but he spreadeth the sayle in steade that hee should let the euill:
Now on the otherside there is not any one, but he spreadeth the sail in stead that he should let the evil:
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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:
if we had the courage and zeal of God, we would procure that he might be served and honoured, as he is worthy. But this we do not:
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there is a certaine faintnesse and sluggishnesse in all.
there is a certain faintness and sluggishness in all.
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To be short, vices neuer raigned, and had swaye in any Countrie, but bothe greate and small were partakers therein, by reason of their too much patience or dissimulation or coldenesse.
To be short, vices never reigned, and had sway in any Country, but both great and small were partakers therein, by reason of their too much patience or dissimulation or coldness.
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Marke then why God punisheth sinnes not without cause. But moreouer concerning adulterie, wee see what a miserable Heathen hath pronounced.
Mark then why God Punisheth Sins not without cause. But moreover Concerning adultery, we see what a miserable Heathen hath pronounced.
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Let vs therefore bee ashamed when such a greate euill shall raigne in the middest of vs:
Let us Therefore be ashamed when such a great evil shall Reign in the midst of us:
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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,
and let us know, that there shall need no other Judge to condemn us, us (I say) that have been baptised in the name of our Lord Iesus Christ,
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when we shall maintaine such filthynesses & infections, seeing a poore miserable blinde Heathen, knewe well what haynous enormitie there was in such a vice.
when we shall maintain such filthynesses & infections, seeing a poor miserable blind Heathen, knew well what heinous enormity there was in such a vice.
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Loe then what we haue to learne, that wee may make our profite of this place.
Loe then what we have to Learn, that we may make our profit of this place.
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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:
And farther, let us Learn to honour Marriage, seeing God hath dedicated it, and that it is a Covenant which he hath consecrated in his name:
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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,
that also it be maintained in his honour and dignity, and that both Husbands and Wives dwell in such honesty one with the other, that eke one may govern their houses in peace and quietness,
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and that there bee no loosnesse amongst vs:
and that there be no looseness among us:
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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 that we know that we have better profited in the School of GOD, then our Father Isaacke had done in this point, forasmuch as he declined therein.
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But now let vs prostrate ourselues before the high maiestie of our good God, in acknowledging our offences, praying him that it will please him, to make vs feele the infirmities & vices that are in vs, to the end that we may bee displeased therwith, in such sorte, that we may fight against them,
But now let us prostrate ourselves before the high majesty of our good God, in acknowledging our offences, praying him that it will please him, to make us feel the infirmities & vices that Are in us, to the end that we may be displeased therewith, in such sort, that we may fight against them,
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and not to giue our selues any libertie therein:
and not to give our selves any liberty therein:
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and when we haue offended, that we may bee touched with such repentaunce, that we may returne to him,
and when we have offended, that we may be touched with such Repentance, that we may return to him,
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and mourne for them, vntill he haue reformed vs by his holy spirit, and haue drawen vs into a good way,
and mourn for them, until he have reformed us by his holy Spirit, and have drawn us into a good Way,
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after that we shall haue strayed from it.
After that we shall have strayed from it.
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And that withall he would in the meane while so supporte vs in our weakenesse, that we neuer leaue to be his Children,
And that withal he would in the mean while so support us in our weakness, that we never leave to be his Children,
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albeit we honour him not as our father, as were meete.
albeit we honour him not as our father, as were meet.
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And that he will not onely shewe vs this fauour, but also to all peoples & nations of the earth &c.
And that he will not only show us this favour, but also to all peoples & Nations of the earth etc.
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❧ The eight Sermon of Iacob and Esau, Genesis 26. 11 And Abimilech commaunded all his people saying, He that shall touch this man or his wife, he shall vndoutedly dye the death.
❧ The eight Sermon of Iacob and Esau, Genesis 26. 11 And Abimelech commanded all his people saying, He that shall touch this man or his wife, he shall undoubtedly die the death.
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12 Now Isaack sowing in that lande, he got euery yeere an hundred measures: so did Iehoua blesse him.12 Now Isaac sowing in that land, he god every year an hundred measures: so did Iehoua bless him.
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13 So did that man increase, and growe on with a continual increase, euen vntill he was very rich.13 So did that man increase, and grow on with a continual increase, even until he was very rich.
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14 For hee had great possession of flockes, and possession of droues, and so great a familie, that the Philistians inuied him ▪14 For he had great possession of flocks, and possession of droves, and so great a family, that the Philistians envied him ▪
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15 And they dammed vp all the Welles, which his fathers seruantes had digged, in the time of his father Abraham filling them vp with earth.15 And they dammed up all the Wells, which his Father's Servants had dug, in the time of his father Abraham filling them up with earth.
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16 So as Abimilech said vnto Isaack, Departe from vs, for thou art made more mightier then we.16 So as Abimelech said unto Isaac, Depart from us, for thou art made more Mightier then we.
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17 Therefore Isaack departed from thence, and pitching his tentes in the valley of Gerar, he setled there,17 Therefore Isaac departed from thence, and pitching his tents in the valley of Gerar, he settled there,
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18 (For Isaack had digged againe the wels of water, which they had digged in the time of Abraham his father,18 (For Isaac had dug again the wells of water, which they had dug in the time of Abraham his father,
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and which the Philistines had dammed vp after the death of Abraham:
and which the philistines had dammed up After the death of Abraham:
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& he had giuen them names, according to the names which his father had giuen them.)
& he had given them names, according to the names which his father had given them.)
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19 And the seruants of Isaack digging in the same valey, they found there a well of liuing waters.19 And the Servants of Isaac digging in the same valley, they found there a well of living waters.
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20 Now the Shepheards of Gerar, contended with Isaacks shepheardes saying: These waters are ours:20 Now the Shepherds of Gerar, contended with Isaacs shepherds saying: These waters Are ours:
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Wherefore they called the name of that wel Hesek, because they had mooued strife with them of their owne accorde.
Wherefore they called the name of that well Hesek, Because they had moved strife with them of their own accord.
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21 Afterwards when they had digged another Wel, they contended also for that. Wherfore he called the name of that Sitnah.21 Afterwards when they had dug Another Well, they contended also for that. Wherefore he called the name of that Sitnah.
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WEE haue seene howe God had pittie vppon Isaack, althoughe hee was woorthy to haue beene forsaken in the time of his necessitie:
we have seen how God had pity upon Isaac, although he was worthy to have been forsaken in the time of his necessity:
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For this was a singular fauour, that Rebeccaes chastitie was kept:
For this was a singular favour, that Rebecca's chastity was kept:
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because Isaack had giuen it ouer, & asmuch as was in him forsaken it, for the sauegarde of his owne life.
Because Isaac had given it over, & as as was in him forsaken it, for the safeguard of his own life.
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Loe a distrust which deserued rather seuere chastisement:
Loe a distrust which deserved rather severe chastisement:
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but yet would God supporte him, and be the protector of his wife, who otherwise was forsaken.
but yet would God support him, and be the protector of his wife, who otherwise was forsaken.
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Now it is said heere, that God stretched out his mercy farther:
Now it is said Here, that God stretched out his mercy farther:
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that is to say, that he would haue Isaack to be in safetie for the time to come,
that is to say, that he would have Isaac to be in safety for the time to come,
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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:
and that none should molest him either in his own person, or Concerning his wife. And in very deed it must needs be that this provision was freely given him:
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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.
For it might have been laid in his dish that he had not greatly passed that his wife had been put to shame and reproach.
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And this was to cause him euery day to haue many quarrels. But heerin God tryeth him:
And this was to cause him every day to have many quarrels. But herein God trieth him:
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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.
and yet he uses the King of the country, to the end he might be in rest, to the end that none should come to assail him.
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It is therfore ordained that none shal touch him vpon pain of death.
It is Therefore ordained that none shall touch him upon pain of death.
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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:
Now this was dONE by special privilege according to that we have alleged out of the Psalm That God for the favour he did bear to Abrahā & Isaac, even chastised Kings & rebuked peoples:
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but yet so much as we may gather that Abimilech, beeing seazed with feare, made a decree the which was very right.
but yet so much as we may gather that Abimelech, being seized with Fear, made a Decree the which was very right.
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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.
And why was not this law perpetual? Because that men who have not the lively root of the Fear of God, do nothing but by force and violence, there is no hold nor constancy in them, as we shall find oftentimes.
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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,
But in as then as Abimelech perceived, that if Isaac were offended or that any did him any wrong, that this should not remain unpunished,
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& that God would take vengeaunce of it: Loe why he was thus brideled.
& that God would take vengeance of it: Lo why he was thus bridled.
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Now this is rehearsed vnto vs aboue all, to the ende wee might knowe, how God hath kept his owne,
Now this is rehearsed unto us above all, to the end we might know, how God hath kept his own,
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though they haue dwelt amongst wicked & cruel people, as it were amongst sauage beastes: neuerthelesse hee hath mayntained them by his power:
though they have dwelled among wicked & cruel people, as it were among savage beasts: nevertheless he hath maintained them by his power:
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& this is to the end that we likewise shuld trust in him.
& this is to the end that we likewise should trust in him.
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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:
For the Goodness of God, which he used towards our old Father's, is not only rehearsed unto us, to the end that we should know that he was then pitiful towards them which trusted in him:
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but that we should not doute, that he wil suffer vs to be molested at this day,
but that we should not doubt, that he will suffer us to be molested At this day,
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so that wee haue our refuge vnto him:
so that we have our refuge unto him:
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and when we knowe that he will be on our side, that we be also certaine that he wil maintaine our parte,
and when we know that he will be on our side, that we be also certain that he will maintain our part,
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and that his protection wil be inough for vs, against whatsoeuer, men shal be able to attempt or deuise against vs.
and that his protection will be enough for us, against whatsoever, men shall be able to attempt or devise against us
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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,
When Therefore we shall have such an affiance, the Exampl of Isaac which is Here rehearsed unto us, ought too serve us for an instruction,
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as if God should shew vs his hand stretched out, to help and succour vs in our neede.
as if God should show us his hand stretched out, to help and succour us in our need.
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And specially when our enemyes shalbe strong and mightie, and that nothing shalbe able to let them here belowe, from oppressing vs,
And specially when our enemies shall strong and mighty, and that nothing shall able to let them Here below, from oppressing us,
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then let vs knowe that God wil not cease to put to his helping hand.
then let us know that God will not cease to put to his helping hand.
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For we knowe what he hath saide by his Prophet Esay touching his Churche, that it is more precious vnto him,
For we know what he hath said by his Prophet Isaiah touching his Church, that it is more precious unto him,
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than all the Realmes and Empires of this world.
than all the Realms and Empires of this world.
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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:
Now admit we be never so much despised of worldlings, that we seem not worthy too them (as a man would say) to be cast too the Dogs:
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Yet howsoeuer it be, forasmuch as God hath once declared that wee are his flock,
Yet howsoever it be, forasmuch as God hath once declared that we Are his flock,
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and that he hath taken vs into his charge, let vs assure our selues, that he wil not fayle vs,
and that he hath taken us into his charge, let us assure our selves, that he will not fail us,
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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:
when we shall be assaulted of them who torment us, and to whom it seems, that God must not touch them. But moreover Moses adds:
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That Isaack sowing, he gathered an hundred measures. That is to say, an hundred times asmuch as hee sowed.
That Isaac sowing, he gathered an hundred measures. That is to say, an hundred times as as he sowed.
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Heere a question might be asked, seeinge Isaack had not one foote of land, how hee coulde sowe.
Here a question might be asked, seeing Isaac had not one foot of land, how he could sow.
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But some imagine that hee had purchased some there: but this were against all reason.
But Some imagine that he had purchased Some there: but this were against all reason.
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For it must bee that the fathers content them selues, with the promise which was giuen them,
For it must be that the Father's content them selves, with the promise which was given them,
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and that they dwell in the land of promise as straungers.
and that they dwell in the land of promise as Strangers.
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And in deede, it is said soone after, that Isaack pitched his tentes, to declare that he had no certain house nor building.
And in deed, it is said soon After, that Isaac pitched his tents, to declare that he had no certain house nor building.
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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:
We see Therefore that he was a vagabond in earth, as was his father Abraham: but he might well higher Some land to sow therein:
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For he had a great familie:
For he had a great family:
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as we sawe Abraham him selfe had, who gathered out of his house more then foure hundreth chosen men, to enter into battel.
as we saw Abraham him self had, who gathered out of his house more then foure Hundredth chosen men, to enter into battle.
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Isaack had not much diminished it as wee see:
Isaac had not much diminished it as we see:
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likewise it must be that he could not bee much encreased, especially dwelling in a straunge country:
likewise it must be that he could not be much increased, especially Dwelling in a strange country:
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he had hyred some farme or taken some lande to sowe therin:
he had hired Some farm or taken Some land to sow therein:
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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.
according as we know that the ancient Father's, although God had enriched them, yet they ceased not to give them selves to labour both they and their household.
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For although they had both riches and commodities, yet they abused not those benefits that God had so bountifully bestowed vpon them, in pompes nor in Idlenes too become Kinges:
For although they had both riches and commodities, yet they abused not those benefits that God had so bountifully bestowed upon them, in pomps nor in Idleness too become Kings:
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but to maintaine alwaies them selues in the meane estate.
but to maintain always them selves in the mean estate.
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Marke then briefely that we haue to learne, when Isaack hauing hired some possession sowed therein.
Mark then briefly that we have to Learn, when Isaac having hired Some possession sowed therein.
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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.
And this is rehearsed of Moses Because he adds, that GOD blessed him therein, and made him so to prosper, that he gathered in an hundred fold.
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But we shall finde it straunge in this countrie, which was so hungry and as it were barren in comparison of Iudaea and Syria,
But we shall find it strange in this country, which was so hungry and as it were barren in comparison of Iudaea and Syria,
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and of those Countryes there aboutes:
and of those Countries there abouts:
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especially when he spake of an hundred folde, for asmuch as the thing may seeme incredible vnto vs:
especially when he spoke of an hundred fold, for as as the thing may seem incredible unto us:
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because we esteeme that which is spoken vnto vs according to that we haue seene.
Because we esteem that which is spoken unto us according to that we have seen.
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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:
But it is not without cause that our Lord Iesus Christ, Declareth this unto us by a similitude, taken from the seed which is sown:
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although he spake to another purpose: but notwithstāding he sayth that whē men shal sow, one parte falleth into the path,
although he spoke to Another purpose: but notwithstanding he say that when men shall sow, one part falls into the path,
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and the foules of the ayre deuoure it: another shall fall among stones, and this shal take no roote: for it hath no nourishment:
and the fowls of the air devour it: Another shall fallen among stones, and this shall take no root: for it hath no nourishment:
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The other parte shall be choked among bushes and thornes:
The other part shall be choked among Bushes and thorns:
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But that which falleth into good ground (sayth hee) shall bring fruite, one thirtie, the other sixtie, But that which falls into good ground (say he) shall bring fruit, one thirtie, the other sixtie,
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and the last an hundred folde. and the last an hundred fold.
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When we come thus farre (as I haue sayd) we cannot be perswaded therein,
When we come thus Far (as I have said) we cannot be persuaded therein,
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vnlesse the sonne of God had spoken it.
unless the son of God had spoken it.
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But the auncient fathers, who haue written of the land of Chaldaea, and especially haue bin in the same place,
But the ancient Father's, who have written of the land of Chaldaea, and especially have been in the same place,
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& 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,
& know it thoroughly, they say that the ordinary increase was Lxxx. & an C. But Here Because he spoke of the country of the philistines which was fertile,
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but not as Chaldaea, therefore Moises reherseth that, for a singular gift which God gaue vnto Isaack, that hee gathereth an hundreth fold.
but not as Chaldaea, Therefore Moses rehearseth that, for a singular gift which God gave unto Isaac, that he gathereth an Hundredth fold.
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Loe here a signe of the blessing of God vppon Isaack, yea concerning that, which belonged vnto this transitorie life.
Loe Here a Signen of the blessing of God upon Isaac, yea Concerning that, which belonged unto this transitory life.
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For although the auncient fathers alwaies respected the heauenly inheritance, and bent al their affections thitherward:
For although the ancient Father's always respected the heavenly inheritance, and bent all their affections thitherward:
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yet notwithstanding beeing mortall men, they needed that God shoulde giue thē some taste of his goodnes in this world.
yet notwithstanding being Mortal men, they needed that God should give them Some taste of his Goodness in this world.
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For that which S. Paule saith, hath alwaies place here:
For that which S. Paul Says, hath always place Here:
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That the feare of God hath the promises not onely of euerlasting life, but also of this present life. That the Fear of God hath the promises not only of everlasting life, but also of this present life.
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While we are in this life God wil not giue vs the fulnes of those blessings he promiseth vs:
While we Are in this life God will not give us the fullness of those blessings he promises us:
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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,
For in very deed, we would have our paradise Here, and we would cast our eyes no further but all our Senses would be clean glutted,
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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.
if GOD should give us in all respects such abundance as we require, & Therefore he gives us only a little taste of his Goodness, to the end to draw us on further.
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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 what though? yet can we but in part acknowledge that God is our father not only by the testimony that we have thereof from his Mouth,
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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:
but also by those blessings which he liberally bestoweth upon us And Here we behold both these things, in this history which Moses sets down:
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that is to say, that God blesseth his owne, in such sorte, that they haue occasion to reioyce in him:
that is to say, that God Blesses his own, in such sort, that they have occasion to rejoice in him:
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& yet in that he deuideth their morsels in such a portion, that they be alwayes in mourning whilst they are in this worlde,
& yet in that he Divideth their morsels in such a portion, that they be always in mourning while they Are in this world,
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and thereby are occasioned to cast their eyes farther. For mark our father Isaack, he prospereth, he increaseth, and becommeth mightie, so saith Moyses:
and thereby Are occasioned to cast their eyes farther. For mark our father Isaac, he prospereth, he increases, and becomes mighty, so Says Moses:
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& he saith not only that God blessed him at once:
& he Says not only that God blessed him At once:
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but that he multiplyed him in such sort that he always grew & waxed richer and richer.
but that he multiplied him in such sort that he always grew & waxed Richer and Richer.
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But on the other side he addeth: That the Philistines enuyed him.
But on the other side he adds: That the philistines envied him.
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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,
we see that Isaac had such cause too rejoice in God for the Prosperity which was given unto him, that yet notwithstanding God awakened him,
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and mixed his sweete meate with some sower sauce.
and mixed his sweet meat with Some sour sauce.
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This was a great cause of ioy vnto him, when GOD did so sensibly multiply him.
This was a great cause of joy unto him, when GOD did so sensibly multiply him.
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It was as it were a looking glasse to all the Philistines, wherin to behold what it was to serue god:
It was as it were a looking glass to all the philistines, wherein to behold what it was to serve god:
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yet notwithstanding this turneth to his trouble & causeth him to be molested.
yet notwithstanding this turns to his trouble & Causes him to be molested.
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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.
We see them how God tempereth his benefits which he bestoweth liberally upon his children (I say, the temporal benefits which concern this life) that they can never settle them selves and rest therein.
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But yet here further a question might be asked, why God caused Isaack so to prosper, that the inhabitāts of the coūtry shuld rise vp against him.
But yet Here further a question might be asked, why God caused Isaac so to prosper, that the inhabitants of the country should rise up against him.
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Had it not byn much better for him that he had continued in a meane estate,
Had it not been much better for him that he had continued in a mean estate,
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& had liued quiet vnder his tent then to be so inriched that euery one shuld war against him,
& had lived quiet under his tent then to be so enriched that every one should war against him,
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& that they coulde not abide him, fearing least hee woulde become Lorde ouer them,
& that they could not abide him, fearing lest he would become Lord over them,
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and treade them vnder his feete? If GOD had kept such a meane, it seemeth that it had beene more profitable to Isaack.
and tread them under his feet? If GOD had kept such a mean, it seems that it had been more profitable to Isaac.
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Wherefore then is it that hee doth multiply him, and that this is the cause that hee is pursued,
Wherefore then is it that he does multiply him, and that this is the cause that he is pursued,
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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,
yea, and that he hath no water for himself neither for his family or for his cattle? But God is so wise in disposing all things, that if he make his Servants to prosper, he shows them that they ought to keep them selves fast unto him,
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and that they haue occasion to blesse him. And yet notwithstanding:
and that they have occasion to bless him. And yet notwithstanding:
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when he layeth them open to troubles and vexations, hee turneth this also to theire good.
when he Layeth them open to Troubles and vexations, he turns this also to their good.
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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,
So then we must mark this for a Rule, That all the graces which we receive from the hand of God in this world, they Are joined with Some miseries,
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& that our honey is neuer pure, but alwaies there is some vineger mixed with it:
& that our honey is never pure, but always there is Some vinegar mixed with it:
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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,
God could well take Another course, if it had pleased him: but we must be Subject unto him, and be content with that, that he does,
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although that our senses and the lustes of our flesh resist against it.
although that our Senses and the lusts of our Flesh resist against it.
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And true it is that a man which were well aduised, would neuer seeke to be rich nor wealthy:
And true it is that a man which were well advised, would never seek to be rich nor wealthy:
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and so that he might haue competent for meat and drinke & clothing: he would seeke for no other state or conditiō.
and so that he might have competent for meat and drink & clothing: he would seek for no other state or condition.
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Yet notwithstanding it pleaseth God to exercise one sort with pouertie, and to be bountifull towardes others:
Yet notwithstanding it Pleases God to exercise one sort with poverty, and to be bountiful towards Others:
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and both poore and rich may be faithful, and bothe twoo the children of God. I speake not of all in generall:
and both poor and rich may be faithful, and both twoo the children of God. I speak not of all in general:
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but wee see that there are some fearing God, who are not all of like estate, & condition:
but we see that there Are Some fearing God, who Are not all of like estate, & condition:
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Some of thē haue wealth inough for their maintenaunce, yea & that to make them liue with some credite and countenaunce amongst men:
some of them have wealth enough for their maintenance, yea & that to make them live with Some credit and countenance among men:
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others some haue scarcely a morsel of bread to eate.
Others Some have scarcely a morsel of bred to eat.
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Nowe if it were in vs to order this matter, wee woulde that God should vse rather an equall and like measure:
Now if it were in us to order this matter, we would that God should use rather an equal and like measure:
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yea, but he knoweth wherefore, he chuseth rather such a diuersitie.
yea, but he Knoweth Wherefore, he chooseth rather such a diversity.
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And therefore (as I haue said) it is for vs to cōtent our selues with his pleasure.
And Therefore (as I have said) it is for us to content our selves with his pleasure.
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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 so when it Pleases him to make his Servants to prosper in such sort, that we may know for a surety that his blessing rests in their Persons, it is a testimony of his Goodness:
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and heereof they ought to make their profite.
and hereof they ought to make their profit.
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But whē there is any sowrenes mingled with it, they ought to thinke, GOD woulde not that I should sleepe heere,
But when there is any sourness mingled with it, they ought to think, GOD would not that I should sleep Here,
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nor rest my selfe so vppon these earthly benefites, that they should make mee to forget euerlasting life.
nor rest my self so upon these earthly benefits, that they should make me to forget everlasting life.
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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:
It behooves Therefore that the faithful have this Wisdom and consideration in them, that always they know how to make their profit, of those benefits that God bestoweth upon them:
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& 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.
& in the mean time that they forget not the favour that he hath showed unto them? although that they have many Cares, griefs, Troubles and wrongs, which shall done unto them by men.
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And namely here both the rich & poore, are taught their duety.
And namely Here both the rich & poor, Are taught their duty.
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When a man shall be afflicted with pouertie and need, yet in the meane time god wil not suffer him to be so destitute and forsaken,
When a man shall be afflicted with poverty and need, yet in the mean time god will not suffer him to be so destitute and forsaken,
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but that alwaies he shall haue some little portion, too the ende hee may feele that God hath care of him.
but that always he shall have Some little portion, too the end he may feel that God hath care of him.
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And therefore when the faithfull haue not all that they desire: but God leaueth them there as if he forsooke them:
And Therefore when the faithful have not all that they desire: but God Leaveth them there as if he forsook them:
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they must not therefore murmure against him nor think that he hath cast them off:
they must not Therefore murmur against him nor think that he hath cast them off:
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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,
but how little so ever it be, that he hath given them (yea be it never so little) they must apply it to taste the Goodness of God,
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so that they may call vpon him as their father, and put their trust in him,
so that they may call upon him as their father, and put their trust in him,
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and patiently beare their condition, which otherwise would be hard and miserable vnto them.
and patiently bear their condition, which otherwise would be hard and miserable unto them.
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And as for the rich, when they shall haue more wealth then they haue neede off,
And as for the rich, when they shall have more wealth then they have need off,
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if this breede them any care, and bringe some griefe as the common Prouerbe is: He that hath land, hath warre at hand.
if this breed them any care, and bring Some grief as the Common Proverb is: He that hath land, hath war At hand.
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If a man haue but an Acre of ground, he shall either be drawen into sute of lawe,
If a man have but an Acre of ground, he shall either be drawn into suit of law,
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or else hee shall haue some other trouble about it.
or Else he shall have Some other trouble about it.
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As for the rich (I say) when they see these things, that they cānot possesse their goods with peace and quietnes,
As for the rich (I say) when they see these things, that they cannot possess their goods with peace and quietness,
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but that they shall alwaies haue some trouble and disquietnesse withall:
but that they shall always have Some trouble and disquietness withal:
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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:
let them know that for all this, they must not be distasted, & that the blessing of god always gives them courage to trust in him:
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and that they be not led to vnthankfulnes and forgetfulnesse: but that alwaies they blesse his name.
and that they be not led to unthankfulness and forgetfulness: but that always they bless his name.
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And this is it that wee haue to note out of this place where it is said, that, God made Isaack to prosper,
And this is it that we have to note out of this place where it is said, that, God made Isaac to prosper,
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& that this was the cause that moued the inhabitantes of the coūtrie to enuy him, who therfore did driue him out from amongst them.
& that this was the cause that moved the inhabitants of the country to envy him, who Therefore did driven him out from among them.
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Now it is said expressely That the king of Gerar sent vnto him saying, wee cannot suffer thee to tary amongest vs,
Now it is said expressly That the King of Gerar sent unto him saying, we cannot suffer thee to tarry amongst us,
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for thou art mightyer than we. Here we see more cleerely that which erst I touched:
for thou art mightyer than we. Here we see more clearly that which erst I touched:
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to wit, that they that are not wel roted in the feare of God may do vertuous acts:
to wit, that they that Are not well roted in the Fear of God may do virtuous acts:
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but this is as it were by blasts & they doe not continue, ther is no perseuerance vnles it be in them whom God gouerneth,
but this is as it were by blasts & they do not continue, there is no perseverance unless it be in them whom God Governs,
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& whom he hath so reformed by his holy spirit, that they follow on their course til they cōe to the goale:
& whom he hath so reformed by his holy Spirit, that they follow on their course till they come to the goal:
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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:
yet notwithstanding even the faithful them selves Are not so constant in well doing, but many times they tread haughty & go out of the Way:
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but God correcteth them, & when they are strayed here and there, he bringeth them back into the good way.
but God Correcteth them, & when they Are strayed Here and there, he brings them back into the good Way.
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But as for them whom he hath not yet regenerated and borne anewe, & who keepe their naturall inclination,
But as for them whom he hath not yet regenerated and born anew, & who keep their natural inclination,
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although it seeme oftentimes that they wil doe meruels, yet loe in the turning of a hand they are chāged.
although it seem oftentimes that they will do meruels, yet lo in the turning of a hand they Are changed.
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We see this in the king of Gerar, ere while he was as an Angel:
We see this in the King of Gerar, ere while he was as an Angel:
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for whē he spake of abusing another mans wife, he said that it was to infect the whole country,
for when he spoke of abusing Another men wife, he said that it was to infect the Whole country,
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and to cause the vengeance of God to come vpon great and small.
and to cause the vengeance of God to come upon great and small.
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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,
Behold, a divine sentence, it Seemeth that God spoke by his Mouth, and indeed there is no doubt but that this Confessi was wrung from him both against himself,
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& against all those, who esteemed this (as a man should say) for a veniall sinne.
& against all those, who esteemed this (as a man should say) for a venial sin.
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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,
Behold then Abimelech who shows that God had even enforced him & inflamed him with such a zeal, that he had this fault in great detestation,
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for he knewe that it was displeasing to God.
for he knew that it was displeasing to God.
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And therevpon he caused his Proclamation to be made, that no man shoulde touch Isaack nor his wife, vpon paine of death.
And thereupon he caused his Proclamation to be made, that no man should touch Isaac nor his wife, upon pain of death.
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This is yet another commendable poynt: It seemeth therefore that Abimilech was wholly become fearing GOD:
This is yet Another commendable point: It seems Therefore that Abimelech was wholly become fearing GOD:
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but straight way after he saith vnto Isaack, Away, get thee hence. He driueth out Isaack:
but straight Way After he Says unto Isaac, Away, get thee hence. He Driveth out Isaac:
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hee knoweth that Isaack is vnder the protection of God:
he Knoweth that Isaac is under the protection of God:
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and when hee attempteth any thing against him, is it not as it were to dispite God,
and when he attempteth any thing against him, is it not as it were to despite God,
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and to breake the sauegarde which hee hath set vpon his seruaunt?
and to break the safeguard which he hath Set upon his servant?
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Let vs learne therefore, that seeing it is so, to be so cōuersant amongst those which haue no feare of God,
Let us Learn Therefore, that seeing it is so, to be so conversant among those which have no Fear of God,
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as that, if they be gentle & curteous for a time vnto vs, & afterwards be changed, that wee beare it with patience,
as that, if they be gentle & courteous for a time unto us, & afterwards be changed, that we bear it with patience,
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and that wee bee ready too suffer iniury of them, after they haue don vs good.
and that we be ready too suffer injury of them, After they have dONE us good.
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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:
Moreover let us know that unless God have imprinted his Fear in us, and given us a lively root of it, we should never have any constancy or staiednes in us Let us pray unto him that it would please him to show unto us by Effect, that he hath truly renewed us by his holy Spirit:
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& that we haue not a zeale like vnto a fire of stubble which quickly goeth out:
& that we have not a zeal like unto a fire of stubble which quickly Goes out:
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but that wee may desire alwayes to march on forwards in his obedience and to continue therein:
but that we may desire always to march on forward in his Obedience and to continue therein:
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and although that we somtimes slide from it, as we are very weake, notwithstanding that wee be not cleane misseled and caryed away from him,
and although that we sometimes slide from it, as we Are very weak, notwithstanding that we be not clean misseled and carried away from him,
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but that we may followe on our course euen vnto the ende.
but that we may follow on our course even unto the end.
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And so we haue too beseech him from day to day, that he will increase in vs the graces of his holy spirit:
And so we have too beseech him from day to day, that he will increase in us the graces of his holy Spirit:
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for were our desire neuer so good, it is certaine that wee shoulde be quickly colde:
for were our desire never so good, it is certain that we should be quickly cold:
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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.
and as our nature is unconstant, we should from this day ere too morrow be changed, were it not that God continued to govern us This is it in sum that we have to mark.
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Now the reason that is heere brought by Abimilech, is taken from common experience:
Now the reason that is Here brought by Abimelech, is taken from Common experience:
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For wee knowe that rich men despise the poore, & he that hath muck, thinketh that others are not equall vnto him:
For we know that rich men despise the poor, & he that hath muck, Thinketh that Others Are not equal unto him:
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thervpon is hee by and by puffed vp with pride and boldenes, and crueltie followeth:
thereupon is he by and by puffed up with pride and bolden, and cruelty follows:
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as it is said, Men are like vnto horses, when they are well fed, they are wanton and vntamed, they kick, they bite:
as it is said, Men Are like unto Horses, when they Are well fed, they Are wanton and untamed, they kick, they bite:
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to be short, they will not be ridden. And thus fareth it moste commonly with men.
to be short, they will not be ridden. And thus fareth it most commonly with men.
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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,
So then, when a man comes to be of great substance & wealth, it is certain that by nature he will be bent to advance himself,
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and pride will beare sway in him.
and pride will bear sway in him.
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And so is it expressely saide of Sodom, That when they had great abundaunce of wealth, they became proude,
And so is it expressly said of Sodom, That when they had great abundance of wealth, they became proud,
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& afterwards followed crueltie, so that they had no pittie vpon their poore neighbours to help them.
& afterwards followed cruelty, so that they had no pity upon their poor neighbours to help them.
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And this is as it were almoste an ordinary matter. So then, when Abimilech sayth vnto Isaack: Thou art stronger than we:
And this is as it were almost an ordinary matter. So then, when Abimelech say unto Isaac: Thou art Stronger than we:
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departe therefore and get thee hence. depart Therefore and get thee hence.
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This is because men doe abuse the graces of God, and cannot content them selues with sobrietie nor modestie, when God doth aduaunce vs.
This is Because men do abuse the graces of God, and cannot content them selves with sobriety nor modesty, when God does advance us
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Now we knowe heereby, howe peruerse wee be:
Now we know hereby, how perverse we be:
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for in that God sheweth him selfe liberall towards vs, it is certaine that he draweth neere vnto vs,
for in that God shows him self liberal towards us, it is certain that he draws near unto us,
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and draweth vs neere vnto him: & this should giue vs an occasion to humble our selues so much the more.
and draws us near unto him: & this should give us an occasion to humble our selves so much the more.
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For ther is nothing that ought more to bring vs into order, and to doe our duetie,
For there is nothing that ought more to bring us into order, and to do our duty,
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then when God sheweth him selfe on this sort vnto vs, and that we walke as it were in his sight.
then when God shows him self on this sort unto us, and that we walk as it were in his sighed.
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But if wee abuse his graces, and (as I haue already sayd) if riches ingender in vs both pride and presumption,
But if we abuse his graces, and (as I have already said) if riches engender in us both pride and presumption,
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and therevpon contempt of those which are our inferiours, and afterwards crueltie, so as wee torment one and moleste an other:
and thereupon contempt of those which Are our inferiors, and afterwards cruelty, so as we torment one and molest an other:
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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,
we devour this man heeere and that man there, is not this to turn Light into darkness? So then we have to know the perversity which is in us,
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and wherevnto we are not onely inclined, but also giuen, vnlesse that God doe withdrawe vs from it.
and whereunto we Are not only inclined, but also given, unless that God do withdraw us from it.
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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,
Now when God deals well with his children, it is certain that he does correct this vice in them, that they have no lust to advance them selves, to put out their horns,
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and to shew foorth their iolities, and to treade vnder their feete those which are not equall vnto them:
and to show forth their Jollities, and to tread under their feet those which Are not equal unto them:
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and we haue already declared, that there is alwayes mingled a certain cooling, to the ende they should not glorye and flatter them selues too much in their felicitie.
and we have already declared, that there is always mingled a certain cooling, to the end they should not glory and flatter them selves too much in their felicity.
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Howsoeuer it bee, it must be that he work heerein by his holye spirite, for there will neuer be any modestie in vs,
Howsoever it be, it must be that he work herein by his holy Spirit, for there will never be any modesty in us,
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when soeuer any occasion is offred vnto vs to aduaunce our selues:
when soever any occasion is offered unto us to advance our selves:
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The pille of an Onion (as the common Prouerbe sayeth) is enough to make vs to forget from whence wee are,
The pille of an Onion (as the Common Proverb Saith) is enough to make us to forget from whence we Are,
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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.
and to make us drunken with arrogancy, and too despise all other. But Isaac was not so given too pride and presumption: and Abimelech does him wrong.
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But (as I haue sayd) hee measured it according to the common Elle,
But (as I have said) he measured it according to the Common Elle,
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because that the fashion of men is alwayes to oppresse the least, when they can doe it,
Because that the fashion of men is always to oppress the least, when they can do it,
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and to take, leaue according to their might to hurte. And therefore it is that Abimilech sayeth:
and to take, leave according to their might to hurt. And Therefore it is that Abimelech Saith:
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Thou art more stronge then wee. Thou art more strong then we.
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And hereupon wee haue to note that God admonisheth vs by this common example, to cary our selues peaceably & modestly:
And hereupon we have to note that God Admonisheth us by this Common Exampl, to carry our selves peaceably & modestly:
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when wee haue any occasion offered vs to make any account of our selues:
when we have any occasion offered us to make any account of our selves:
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that we lay it aside, & be so much the more carefull to keepe our selues in our degree,
that we lay it aside, & be so much the more careful to keep our selves in our degree,
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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,
yea in the Basest, and in the mean while, if it please him to bring us down and to hold us in a low and despised condition, let us know that he does it for our good,
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& that it is as a preseruatiue medicine:
& that it is as a preservative medicine:
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and let vs know, that if wee were aduaunced to any highe place or honor, that it would be to make vs starke blind.
and let us know, that if we were advanced to any high place or honour, that it would be to make us stark blind.
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And this is it that we haue to beare away in this place. Now it is saide afterwardes:
And this is it that we have to bear away in this place. Now it is said afterwards:
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That Isaack came into the valley of Gerar. He went not quite out of the countrie:
That Isaac Come into the valley of Gerar. He went not quite out of the country:
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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:
but he went apart, to the end not to be any more in their sighed, & to take away all occasion of malice, from all the inhabitants of Gerar:
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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:
for we know what manner of people the philistines were. Here we see in the First place the patience of Isaac: who not only replied not:
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but to purchase peace and rest, trust vp his baggage & went his way, to pitch his tent elsewhere,
but to purchase peace and rest, trust up his baggage & went his Way, to pitch his tent elsewhere,
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and heerein he hath shewed his humilitie. It is true that he wente not quite out of the countrie:
and herein he hath showed his humility. It is true that he went not quite out of the country:
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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.
but yet notwithstanding he might have made Some resistance, for to have tarried in that place, where he had as it were taken a Farm.
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We haue seene that his father Abraham had as it were prepared a litle armie in his house:
We have seen that his father Abraham had as it were prepared a little army in his house:
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he might haue therefore doone the like, and so might haue withstoode the wronge which was doone vnto him.
he might have Therefore done the like, and so might have withstood the wrong which was done unto him.
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But hee is so farre off from this, that hee is as it were a Lambe:
But he is so Far off from this, that he is as it were a Lamb:
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and Moyses sayeth not, that hee mooued any greate contention, or that hee skirmished, though he were chased from them & that wrongfully,
and Moses Saith not, that he moved any great contention, or that he skirmished, though he were chased from them & that wrongfully,
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after they had receiued him, and after they had shewed him some signe of curtesie: but hee leaueth all.
After they had received him, and After they had showed him Some Signen of courtesy: but he Leaveth all.
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So then we are taught when wee shall be oppressed, to beare our wrongs patiently,
So then we Are taught when we shall be oppressed, to bear our wrongs patiently,
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and not to take the swoord in hand, to worke our reuenge, when it shall seeme that wee haue a iuste cause before men.
and not to take the sword in hand, to work our revenge, when it shall seem that we have a just cause before men.
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For wee knowe what is commaunded vs: to wit, to giue place vnto wrath:
For we know what is commanded us: to wit, to give place unto wrath:
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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.
that is, to suffer that God revenge for us, and so let us follow our father Isaac, in that that he suffered him self, to be wickedly driven out of the country, where he had so behaved himself, that he ought rather to have been Beloved of all.
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For what occasion had they giuen them that they should suspect any euill in him? And yet notwithstanding they cast him out,
For what occasion had they given them that they should suspect any evil in him? And yet notwithstanding they cast him out,
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and say that he is too strong, as though hee had abused his greatnesse.
and say that he is too strong, as though he had abused his greatness.
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So this is one lesson touching this retraite of Isaack, where it is saide that he came into the valley of Gerar.
So this is one Lesson touching this retreat of Isaac, where it is said that he Come into the valley of Gerar.
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Nowe Moyses addeth another temptation, which was very hard vnto him:
Now Moses adds Another temptation, which was very hard unto him:
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and that was that he had digged the welles that his father Abraham had digged in his life time,
and that was that he had dug the wells that his father Abraham had dug in his life time,
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and that he kepte the same names that was giuen vnto them.
and that he kept the same names that was given unto them.
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Heere wee see in the first place the malice of the Philistins, although that Abraham had liued very curteously amongst them:
Here we see in the First place the malice of the philistines, although that Abraham had lived very courteously among them:
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yea and that Abimilech this mans predecessor, had made a league with him, & came to seeke him,
yea and that Abimelech this men predecessor, had made a league with him, & Come to seek him,
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and Abraham in way of homage, had giuen him one of the Welles that he had digged, which he had bought againe,
and Abraham in Way of homage, had given him one of the Wells that he had dug, which he had bought again,
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and had presented the homage vnto him as wee haue seene: yet notwithstanding all this, that they came to damme vp these welles.
and had presented the homage unto him as we have seen: yet notwithstanding all this, that they Come to dam up these wells.
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They knew that Abraham was the seruant of God & a Prophet: God had maintained his quarrel, and they had a visible testimonie therof:
They knew that Abraham was the servant of God & a Prophet: God had maintained his quarrel, and they had a visible testimony thereof:
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for euen the house of Abimilech had beene beaten, and GOD hadde scourged it: and therefore they might haue beene moued thereby to haue suffered him:
for even the house of Abimelech had been beaten, and GOD had scourged it: and Therefore they might have been moved thereby to have suffered him:
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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,
and albeit they had not for a time been well advised, seeing that Abraham had protested that he would not do wrong nor hurt any,
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as hee had beene sworne too Abimilech: they shoulde haue contented them selues heerewith:
as he had been sworn too Abimelech: they should have contented them selves herewith:
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they hadde knowen the man to be very loyall, and keeping his promise where he had made it:
they had known the man to be very loyal, and keeping his promise where he had made it:
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notwithstanding to the end he should neuer returne againe, they dammed vp the Welles which he had digged:
notwithstanding to the end he should never return again, they dammed up the Wells which he had dug:
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for there is no doubt, but this was doone to the ende to shut him out from comming any more amongst them:
for there is no doubt, but this was done to the end to shut him out from coming any more among them:
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For as he was a straunger, hee might haue soughte out a place fitte for him to dwell in:
For as he was a stranger, he might have sought out a place fit for him to dwell in:
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as if you would say, at the leaste wise I shall haue Water, and againe there is some pasture for my Cattel.
as if you would say, At the jest wise I shall have Water, and again there is Some pasture for my Cattle.
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So then, hee might haue returned backe againe:
So then, he might have returned back again:
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but what doe they? ô when the water shall be taken away from him, hee shall be constrayned to seeke pasture else where:
but what do they? o when the water shall be taken away from him, he shall be constrained to seek pasture Else where:
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hee can neuer returne hither againe. See heere a vile & mischeuous malice:
he can never return hither again. See Here a vile & mischievous malice:
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but let vs knowe that it is Gods will, that his childrē should be so molested, to proue their patience.
but let us know that it is God's will, that his children should be so molested, to prove their patience.
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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:
And again, let us note that all falls out to the confusion of the wicked, when they Are so unkind against the Servants of God:
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For it is certaine that if Abraham had, dwelt there, the blessing of God had rested in that Countrie.
For it is certain that if Abraham had, dwelled there, the blessing of God had rested in that Country.
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And when it is heere 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 when it is Here rehearsed of Isaac, that he gathered in an hūdreth fold so much as he sowed, there is no doubt but that the land was fertile,
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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 that all his neighbours tasted of the favour of God. To be short, the children of God always give Some sweet savour of his mercy:
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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.
and we have seen that which was said of Sodom and Gomorrah, that if God could only have but found one ten, the city had not been sunk.
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But see the contemners of GOD and the vnfaithful, who driue out the faithful from amongst them, and cannot abide them:
But see the contemners of GOD and the unfaithful, who driven out the faithful from among them, and cannot abide them:
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and this shall alwayes turne to their owne confusion.
and this shall always turn to their own confusion.
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In the mean while God will haue pittie vpon his owne, and howsoeuer they be thrust out of the worlde, are persecuted,
In the mean while God will have pity upon his own, and howsoever they be thrust out of the world, Are persecuted,
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and haue not where to set their foote, yet will he alwayes finde some refuge and shadow for them:
and have not where to Set their foot, yet will he always find Some refuge and shadow for them:
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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:
but yet we must be armed with great patience, when men Are so cruel unto us, that we can find no equity amongst them, that they Are as mad beasts:
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yet must wee endure all this, that we may be armed with the spirit of God, which is the spirite of lenitie.
yet must we endure all this, that we may be armed with the Spirit of God, which is the Spirit of lenity.
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For certaine it is that wee neede nothing to make vs to caste out our poysō:
For certain it is that we need nothing to make us to cast out our poison:
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For we are so delicate & nice, that we can suffer nothing, and we are alwaies ready to reuenge our owne quarrels.
For we Are so delicate & Nicaenae, that we can suffer nothing, and we Are always ready to revenge our own quarrels.
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Wee shall therefore neuer bee so gentle, to beare the wronges that are doone vnto vs,
we shall Therefore never be so gentle, to bear the wrongs that Are done unto us,
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vnlesse that GOD gouerne vs by his holy Spirite:
unless that GOD govern us by his holy Spirit:
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but howsoeuer it bee, the example of the fathers is heere set before vs, to the ende we should learne, not to vexe and disquiet our selues too much,
but howsoever it be, the Exampl of the Father's is Here Set before us, to the end we should Learn, not to vex and disquiet our selves too much,
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when men torment vs in any maner of sorte whatsoeuer.
when men torment us in any manner of sort whatsoever.
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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.
Moreover it is said Here expressly, that Isaac kept the names of the Wells, as we have seen of Beersheba, which was the Well of the other, in as as Abimelech had there sworn with Abraham.
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Nowe this was to maintaine possession: For this was asmuch as a publique instrumente or Indenture, or rather more.
Now this was to maintain possession: For this was as as a public Instrument or Indenture, or rather more.
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Abimilech had made a league there with Abraham:
Abimelech had made a league there with Abraham:
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Loe, a promise made with a solemne ceremonie, Abraham had acknowledged homage vnto him for the Welles: the name testifieth the same.
Lo, a promise made with a solemn ceremony, Abraham had acknowledged homage unto him for the Wells: the name Testifieth the same.
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So that Isaack pretendeth that the inhabitants knew, that this was a parcel of the inheritaunce which his father had purchased,
So that Isaac pretendeth that the inhabitants knew, that this was a parcel of the inheritance which his father had purchased,
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for him, and therfore that it was his owne by law.
for him, and Therefore that it was his own by law.
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But all this preuaileth nothing, what iust title so euer he had, yet notwithstanding they ceasse not too quarrel against him.
But all this prevaileth nothing, what just title so ever he had, yet notwithstanding they cease not too quarrel against him.
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Thus we see, howsoeuer the children of God seeke nothing else, but to inioy that which is their owne,
Thus we see, howsoever the children of God seek nothing Else, but to enjoy that which is their own,
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and which it is lawful for them to vse: notwithstandinge they shall bee thrust from it.
and which it is lawful for them to use: notwithstanding they shall be thrust from it.
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For the contemners of God are impudent:
For the contemners of God Are impudent:
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and what soeuer men alleadge vnto them, yet neither reason nor equitie can preuaile with them, and be made account off.
and what soever men allege unto them, yet neither reason nor equity can prevail with them, and be made account off.
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When we shall see the like at this day, let vs not think it a newe and a straunge thing.
When we shall see the like At this day, let us not think it a new and a strange thing.
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There was more simplicitie in that time then, and yet neuerthelesse we see that Isaack must be thrust from all that which he pretended as iustly to be his, as was possible.
There was more simplicity in that time then, and yet nevertheless we see that Isaac must be thrust from all that which he pretended as justly to be his, as was possible.
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Nowe therevpon it is sayd, that he gaue names to these two Welles which were takē from him, that is to say,
Now thereupon it is said, that he gave names to these two Wells which were taken from him, that is to say,
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for which he was drawen into law: that is to say, from which he was put:
for which he was drawn into law: that is to say, from which he was put:
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For it booted him not too pleade, as at this day: but by violence hee is driuen out of possession.
For it booted him not too plead, as At this day: but by violence he is driven out of possession.
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Nowe there is no doubt when hee gaue these names of strife and brable, or contention,
Now there is no doubt when he gave these names of strife and brabble, or contention,
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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:
but that this was done, as if he made his complaint to God, when he saw that men's ears were deaf, and all Reasons excluded:
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he hath no other way, but this to set vp a memorial, to the end God might haue pittie vpon him.
he hath no other Way, but this to Set up a memorial, to the end God might have pity upon him.
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Now therfore let vs learne, when we can gaine nothing by bringing foorth our titles and right to keepe that which is ours,
Now Therefore let us Learn, when we can gain nothing by bringing forth our titles and right to keep that which is ours,
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& that which is giuen vs:
& that which is given us:
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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 yet notwithstanding we leave not off to trust that in the end God ▪ will have pity upon us Loe then what we have to do:
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That is, that asmuch as lyeth in vs, wee indeuour that men may leaue vs in peace,
That is, that as as lies in us, we endeavour that men may leave us in peace,
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and that they come not to deuoure vs. This shall alwayes be lawfull to the children of God:
and that they come not to devour us This shall always be lawful to the children of God:
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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.
For howsoever we be commanded to be as sheeepe among Wolves, yet hath God permitted unto us a peaceable defence, inasmuch as he hath taken us into his hands.
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We must indeuour therfore, asmuch as lyeth in vs, to repell all violences, wrongs, outrages and ryots, that shalbe done vnto vs,
We must endeavour Therefore, as as lies in us, to repel all violences, wrongs, outrages and riots, that shall done unto us,
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& all molestations that can be deuised against vs. Haue we done this? If we gaine nothing,
& all molestations that can be devised against us Have we done this? If we gain nothing,
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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 that men be so obstinately bent to mischief, and specially if they be possessed with such fury, that all reason be trodden under foot among them, let us have recourse unto God,
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and pray him that it wil please him too take oure cause into his owne hands:
and pray him that it will please him too take our cause into his own hands:
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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.
and doubt we not, when men shall become so uncourteous, that they shall deride At whatsoever we can allege, that in the end God will take order with them.
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Lo then what we haue to beare away of the example of Isaack, when he named the welles. Strife, debate & contention.
Lo then what we have to bear away of the Exampl of Isaac, when he nam the wells. Strife, debate & contention.
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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:
For this was not of Choler, or of the Spleen: as there Are very many which will revenge themselves, and cast out Some injurious word:
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but Isaack commended his cause too God:
but Isaac commended his cause too God:
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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.
as also we Are exhorted by Saint Peter, that if we be envied of men & can find no remedy At their hands, that then we wait when God will put to his hand, as surely he will.
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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:
Now in the end it is said, that Isaac having dug a Well for which he was not assailed, that he nam it Reb•boh as if he should say, Largesses: and specially he putteth it in the plural number:
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and contenteth not himselfe to say.
and contents not himself to say.
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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:
Loe a Largess but he Says, behold the Largesses which God hath bestowed upon us we yet see more plainly that which I have touched before:
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That is, when Isaack was in so greate distresse that hee had no water to drinke, that men were so cruell vnto him that hee could not drinke of the water which he had digged by his owne labour, and by the handes of his familie, that hee remitteth this matter to GOD, who is the iuste Iudge.
That is, when Isaac was in so great distress that he had no water to drink, that men were so cruel unto him that he could not drink of the water which he had dug by his own labour, and by the hands of his family, that he remitteth this matter to GOD, who is the just Judge.
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But contrarywise, when God had compassion vppon him, and that men came no more to torment him,
But contrariwise, when God had compassion upon him, and that men Come no more to torment him,
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and that hee had water to drinke for him selfe, and for all his company: Oh well saith hee.
and that he had water to drink for him self, and for all his company: O well Says he.
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This is God that hath bestowed this vpon me. He sayth not ô:
This is God that hath bestowed this upon me. He say not o:
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in the end yet I haue obtained my purpose, These wicked ones haue let me alone at the length:
in the end yet I have obtained my purpose, These wicked ones have let me alone At the length:
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nowe let vs take our ease? Hee speaketh not so simply, as a prophane man would haue doone,
now let us take our ease? He speaks not so simply, as a profane man would have done,
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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.
but he would have a memorial of thanks giving unto God, as he had Set up memorials of his complaint to draw the Lord to have mercy upon him.
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Likewise his minde is, now that this benefite of God should bee as it were ingrauen there,
Likewise his mind is, now that this benefit of God should be as it were engraved there,
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and that men should speake of it, not onely for three dayes, but after his death:
and that men should speak of it, not only for three days, but After his death:
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and that they should acknowledge that Well a signe of the fauour that God had shewed him.
and that they should acknowledge that Well a Signen of the favour that God had showed him.
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And let vs note this circumstance:
And let us note this circumstance:
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For hee ceaseth not to giue GOD thankes with a quiet hearte, though hee hadde beene a longe time afflicted.
For he ceases not to give GOD thanks with a quiet heart, though he had been a long time afflicted.
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When wee haue endured long the like troubles, the graces of God are wont to bee darkened by that feeling of our euill:
When we have endured long the like Troubles, the graces of God Are wont to be darkened by that feeling of our evil:
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and if GOD suffer vs to languishe for a time, although afterwards hee reach out his hand vnto vs,
and if GOD suffer us to languish for a time, although afterwards he reach out his hand unto us,
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yet we thinke it is not from him: but we attribute this to fortune. But Isaack did not so:
yet we think it is not from him: but we attribute this to fortune. But Isaac did not so:
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but although he was driuen out, and that he had indured this for a long time,
but although he was driven out, and that he had endured this for a long time,
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yet so soone as God had giuen him release, he blesseth his name, and sayth, God hath inlarged me.
yet so soon as God had given him release, he Blesses his name, and say, God hath enlarged me.
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Loe (sayth he) the largesses or bounties of GOD. which I beholde in this Well.
Loe (say he) the largesses or bounties of GOD. which I behold in this Well.
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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:
But now in the end we have to note the patience of Isaac, when we preach now a days of patience, hardly can we get this point, that if we have to endure never so little, we be not by and by hight & angry:
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and when it seemeth that we are very patient, yet there wil alwayes be some grudging,
and when it seems that we Are very patient, yet there will always be Some grudging,
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vnlesse God euen at the first push comfort vs: & in the meane season, what suffer we? Surely in a manner nothing.
unless God even At the First push Comfort us: & in the mean season, what suffer we? Surely in a manner nothing.
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If we endure but a fillip, ô, it is so hard as nothing can bee harder:
If we endure but a fillip, o, it is so hard as nothing can be harder:
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and moreouer if men goe on to doe vs wrong, ô, we suffer too much.
and moreover if men go on to do us wrong, o, we suffer too much.
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But we are farre of from this lenitie and softnesse, which is here shewed vs in our father Isaack.
But we Are Far of from this lenity and softness, which is Here showed us in our father Isaac.
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Wee wil say I cannot beare it.
we will say I cannot bear it.
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If any man wronge vs, but the value of three halfpence, or of some small portion of our good:
If any man wrong us, but the valve of three halfpennies, or of Some small portion of our good:
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ô I can not indure it: this is too much.
o I can not endure it: this is too much.
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Yea but Isaack striued for water (I say striued,) hee tooke not a sword to fight: but he suffred wrong:
Yea but Isaac strived for water (I say strived,) he took not a sword to fight: but he suffered wrong:
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although he had digged the welles, and his father had purchased them with his owne proper good,
although he had dug the wells, and his father had purchased them with his own proper good,
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and that the Kinge had made him a graunte, and that he had digged them againe,
and that the King had made him a grant, and that he had dug them again,
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and taken a greate deale of trauell to haue water to drinke, notwithstanding all this, we see his patience.
and taken a great deal of travel to have water to drink, notwithstanding all this, we see his patience.
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And so when God shall afflict vs, and shal loose the bridle to the 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 so when God shall afflict us, and shall lose the bridle to the wicked, that we shall peeled & polled of them, let us yet know that we Are not come to that extremity, not to have a drop of water,
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and to haue those elements taken from vs, which God would haue common amongst men.
and to have those elements taken from us, which God would have Common among men.
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For euery man will haue his portion aparte, bothe of corne, and of wine, of flesh,
For every man will have his portion apart, both of corn, and of wine, of Flesh,
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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.
and such like things, and of moveable and possessions: every one will have his own: but as for water, it is an Element which GOD hath ordained for all men.
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When there are Riuers, Welles and fountaines in any high way:
When there Are rivers, Wells and fountains in any high Way:
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why shoulde they be taken away from those that are the creatures of God? But howsoeuer it bee,
why should they be taken away from those that Are the creatures of God? But howsoever it be,
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yet it fell out that our fathers were brought to such extremitie.
yet it fell out that our Father's were brought to such extremity.
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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:
And this (as I have already touched) serveth to this purpose that we should Learn to be patient, not only to suffer Some one little injury, or twoo or three:
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but that in all respectes we shoulde bee so meeke and softe natured:
but that in all respects we should be so meek and soft natured:
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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,
that if it were in a matter of life and death (as they say) we put our hope in God, that he will show himself pitiful towards us And Therefore let us not double our evil, let us not make of one Devil two,
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when the wicked and vngodly persecute vs vniustly:
when the wicked and ungodly persecute us unjustly:
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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,
but let us labour to soften their hearts, and to assuage the malice which they use against us If we do so, it is certain, that howsoever we be for a time in extreme anguish,
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yet in the ende God will so inlarge vs, that wee shall haue good cause to blesse his holye name with full mouth.
yet in the end God will so enlarge us, that we shall have good cause to bless his holy name with full Mouth.
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<2^PAGES^MISSING> 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,
<2^PAGES^MISSING> their Dwelling, they must be flitting and have no resting place, unless they be lodged from day to day (as it were) by the hand of GOD,
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and in the meane season, that they prepare thēselues to wāder & go from place to place,
and in the mean season, that they prepare themselves to wander & go from place to place,
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after the exāple of their fathers, who learned by experience not too haue their inheritance here beneath vpon earth,
After the Exampl of their Father's, who learned by experience not too have their inheritance Here beneath upon earth,
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& confessed them selues to be Pilgrimes, as we shall see heereafter that Iacob answeared Pharao.
& confessed them selves to be Pilgrims, as we shall see hereafter that Iacob answered Pharaoh.
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In the meane time we may see also the malice of all those neere neighbours thereaboutes:
In the mean time we may see also the malice of all those near neighbours thereabouts:
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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.
For the Wells especially, which Abraham had bought, were taken from him After his death, to the end that his Successors and Children might have no use of them.
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But it is said that Isaack yet digged a Well there:
But it is said that Isaac yet dug a Well there:
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for he could not be without water, both for the familie he had, which was greate, as for his Cattel:
for he could not be without water, both for the family he had, which was great, as for his Cattle:
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but he wente very farre to seeke water, vntill GOD restored him too that which was wrongfully taken from him.
but he went very Far to seek water, until GOD restored him too that which was wrongfully taken from him.
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He dwelleth therfore in Beer-scheba for a time without water, vnlesse hee borrowe or buye it:
He dwells Therefore in Beer-scheba for a time without water, unless he borrow or buy it:
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but afterwardes hee findeth his Well againe, and so is at some better ease then before,
but afterwards he finds his Well again, and so is At Some better ease then before,
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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.
and God suffers them not that would as it were have made them to die of thirst to use their malice and to come to their purpose.
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But howsoeuer it be, God hearde him not at the first dashe Wee haue then to learne heere, that which was touched yesterday:
But howsoever it be, God heard him not At the First dash we have then to Learn Here, that which was touched yesterday:
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that is, that wee learne to endure need, yea in the need of water, & that we thinke it not straunge which our fathers haue tryed.
that is, that we Learn to endure need, yea in the need of water, & that we think it not strange which our Father's have tried.
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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:
For it is no reason that we should be more privileged then they. And if God spare us, that we acknowledge his Goodness in this point:
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and if he afflict vs in any other sort, that wee be so much the more framed to patiēce. But yet it is said:
and if he afflict us in any other sort, that we be so much the more framed to patience. But yet it is said:
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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 God appeared unto him, the very First night that he went to Beersheba. Here we must note that which we have handled before in the life of Abraham:
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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.
that is, that God appeared unto him, forasmuch as he had need to be aided & comforted, by reason of his great heavinesses and Troubles, which he had suffered before.
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This circumstance then is woorthy to bee noted:
This circumstance then is worthy to be noted:
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and that is, that God seeing his seruaunt to bee afflicted euen to extremitie, he would giue him some ease:
and that is, that God seeing his servant to be afflicted even to extremity, he would give him Some ease:
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as at this day, although we haue no such visions, GOD neuerthelesse ceaseth not to shewe himself vnto vs,
as At this day, although we have no such visions, GOD nevertheless ceases not to show himself unto us,
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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,
when he sees that we can bear no more, and that we were like to fail unless he reach forth his helping hand to sustain us How oft soever we Are in distress, we think that God hath estranged him self from us,
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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,
and we imagine that he hath utterly forgotten us But contrariwise, when he makes us to taste his favour, in what sort soever it be,
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or rather that hee doth strengthē vs, & that we fight valiātly against all temptatiōs,
or rather that he does strengthen us, & that we fight valiantly against all temptations,
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or rather that he deliuereth vs from the wrongs and vexations that are doone vnto vs,
or rather that he Delivereth us from the wrongs and vexations that Are done unto us,
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or that he doth assist vs as it were, after some visible manner:
or that he does assist us as it were, After Some visible manner:
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then loe his presence, and then wee see that hee hath care ouer vs. So let vs note, that when God appeared to Isaack, that it must needes be that he had beene in some great necessitie:
then lo his presence, and then we see that he hath care over us So let us note, that when God appeared to Isaac, that it must needs be that he had been in Some great necessity:
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For this happened not euery day:
For this happened not every day:
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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 thereupon let us Learn to hold our selves contented, when God After that he hath suffered us too be tormented, too be disquieted, troubled,
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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,
and molested, that in the end he shows him self to be father unto us And if this fallen not out so soon, let us wait upon him,
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as wee see Isaack did, who had not alwayes a certaine signe that GOD would assiste him:
as we see Isaac did, who had not always a certain Signen that GOD would assist him:
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but contrarywise hee then seeth him selfe quite destitute of all succour, and that for a longe time:
but contrariwise he then sees him self quite destitute of all succour, and that for a long time:
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and after one miserie was come, behold another followeth as thick as might bee: and yet notwithstanding hee quailed not:
and After one misery was come, behold Another follows as thick as might be: and yet notwithstanding he quailed not:
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And therfore let vs follow that path.
And Therefore let us follow that path.
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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,
And in the mean season let us mark also that one only word which God shall speak unto us, to witness the love which he bears unto us, will be better worth unto us,
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then all the goods which we can haue, yea if we had to eate and drinke our fill,
then all the goods which we can have, yea if we had to eat and drink our fill,
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and that in all delicacie, though there were no man to trouble vs, though wee rest on euery side:
and that in all delicacy, though there were no man to trouble us, though we rest on every side:
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To bee shorte, though we had all at our heartes desire:
To be short, though we had all At our hearts desire:
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If the worlde went thus with vs, it is certaine that we oughte not to esteeme so muche of it,
If the world went thus with us, it is certain that we ought not to esteem so much of it,
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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:
as to have this testimony, that GOD is merciful unto us For let us put the case, that a man did swim in all pleasures and had all the ease in the world and wanted nothing:
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yet notwithstanding, if hee knowe not, howe it standeth betwixt GOD and him, if he haue no doctrine, no promise, hee shall bee alwayes as it were in doubte whether his ease will laste or no:
yet notwithstanding, if he know not, how it Stands betwixt GOD and him, if he have no Doctrine, no promise, he shall be always as it were in doubt whither his ease will laste or no:
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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?
and if he become so drunken therewith, that he think that his prosperttie shall yet continue with him, what may it be too have After this sort all his felicity in this world? How long endures this life?
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So then all the blessinges that may happen vnto vs, are nothing, neither can they haue any good sauour,
So then all the blessings that may happen unto us, Are nothing, neither can they have any good savour,
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vnlesse wee be assured of the fauour of GOD:
unless we be assured of the favour of GOD:
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but on the other side, when it pleaseth God to declare vnto vs that he loueth vs,
but on the other side, when it Pleases God to declare unto us that he loves us,
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and that we are in his protection, that wee can not perish, that he holdeth vs by the hand,
and that we Are in his protection, that we can not perish, that he holds us by the hand,
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and that we are kepte and garded by him.
and that we Are kept and guarded by him.
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This is it then that ought to content vs, though al the rest did faile vs. So then,
This is it then that ought to content us, though all the rest did fail us So then,
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how soeuer God gaue some signe vnto Isaack, that he had looked vpon him in pittie:
how soever God gave Some Signen unto Isaac, that he had looked upon him in pity:
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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,
this was nothing in comparison of that which Moses rehearseth now, which was that God appeared unto him, to the end to continue his Covenant towards him,
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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.
and too ratify it so much the more, and that he was altogether resolved therein, in such sort that he was a Buckler unto him, to break all temptations.
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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.
But we have Here in the First place to note, that this was a vision to prepare Isaac, to the end that the word which must be given unto him, might be received with the greater Reverence and Authority.
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Now this vision was as a signe that God spake: and this hath alwayes byn very necessary:
Now this vision was as a Signen that God spoke: and this hath always been very necessary:
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For we knowe howe the deuil laboureth to seduce vs by illusions and vaine fantasies.
For we know how the Devil Laboureth to seduce us by illusions and vain fantasies.
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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:
When Therefore the Father's were taught, to the end they might have a full assurance of their faith, the majesty of God manifested it self unto them, whereof they had Some infallible impression:
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For if the worde onely had come vnto them, it had beene as a sounde in the ayre without al stedinesse.
For if the word only had come unto them, it had been as a sound in the air without all stedinesse.
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This therefore is no superfluous thing, when Moises saith, that God shewed and declared him selfe vnto Isaack:
This Therefore is no superfluous thing, when Moses Says, that God showed and declared him self unto Isaac:
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For it was necessary that Isaack should knowe and bee thorowly perswaded, that the worde which hee heard, proceeded from heauen,
For it was necessary that Isaac should know and be thoroughly persuaded, that the word which he herd, proceeded from heaven,
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and that he might reste therein, that it was an vndoubted trueth, in which he could not be abused.
and that he might rest therein, that it was an undoubted truth, in which he could not be abused.
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It is true that God is inuisible, and cannot be comprehended:
It is true that God is invisible, and cannot be comprehended:
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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:
and so Far is it off, that we can comprehend him with the eye, that if we do apply all our Senses thereto, it is certain that we shall never attain too his high majesty:
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The Essence of God therefore, in that it is infinite, can not bee seene of men,
The Essence of God Therefore, in that it is infinite, can not be seen of men,
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but this letteth not but that hee may shewe him selfe so farre foorth as is expedient for vs,
but this lets not but that he may show him self so Far forth as is expedient for us,
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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:
and according to that small measure that is in us Thus as often as we read that God appeared unto the ancient Father's, this shows not that they comprehended all his essence & majesty:
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For that had bin a thing impossible: Mans spirit is very rude: but he so shewed him selfe, as they were able too beare:
For that had been a thing impossible: men Spirit is very rude: but he so showed him self, as they were able too bear:
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that is to say, so farre forth as he sawe it to be profitable for them.
that is to say, so Far forth as he saw it to be profitable for them.
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Yea and if God should lay open his glorie vnto vs, it would by & by ouerwhelme vs:
Yea and if God should lay open his glory unto us, it would by & by overwhelm us:
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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:
I say if we had a great deal more understanding than we have, and that our Spirit could comprehend an hundred times more then it does:
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yet should wee be so astonished at the glorie of God, that we should therin be altogether confounded.
yet should we be so astonished At the glory of God, that we should therein be altogether confounded.
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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,
It behooves Therefore that God have regard what we Are able to bear, when it Pleases him too appear unto us And so let us mark,
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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,
how the word which Moses uses Here is to be taken, that is, that Isaac, to the end that he might be more assured of the promise which was made unto him,
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& 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:
& that he might hold it as an authentical promise, & in no wise doubt but that it was god that had spoken unto him, he had Some Signen and mark, whereby he felt that he could not be deceived, that it was no fancy or Some Light imagination:
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but that God would giue him a sure holde to leane vppon, that he would giue him such a rest,
but that God would give him a sure hold to lean upon, that he would give him such a rest,
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as he might by the vertue of the worde, which shall afterwardes be added, fight against whatsoeuer euil might happen vnto him.
as he might by the virtue of the word, which shall afterwards be added, fight against whatsoever evil might happen unto him.
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Nowe it is saide, that God exhorted him, that he should not feare, and hee giueth him a reason why:
Now it is said, that God exhorted him, that he should not Fear, and he gives him a reason why:
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I am (saith hee) with thee, yea I, the God of Abraham thy father.
I am (Says he) with thee, yea I, the God of Abraham thy father.
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When he sayth, Feare not: we haue expounded this already before, that God meaneth not too exempte those too whome hee speaketh, from all feare:
When he say, fear not: we have expounded this already before, that God means not too exempt those too whom he speaks, from all Fear:
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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.
For howsoever the Father's were Conquerors against all the defiances, which could be made against them, yet were they not insensible. Abraham was tempted: but he was not overcome.
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Therefore we must remember this point, that they that became Conquerours thorough the power of the spirite of GOD, fought notwithstanding.
Therefore we must Remember this point, that they that became Conquerors through the power of the Spirit of GOD, fought notwithstanding.
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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,
Now what strife or combat can there be, unless there be Some feeling of it? For if Abraham had not felt this in him self, See I am in danger, he would never have called upon GOD,
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and hee would neuer haue had recourse vnto him:
and he would never have had recourse unto him:
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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.
if he had not be pressed with the griefs which he endured, he would not have made his requests and complaints unto God, to be eased & lightened of them.
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So then we may not think, that God would haue them to be without all feeling too whom hee hath sayde, Feare not:
So then we may not think, that God would have them to be without all feeling too whom he hath said, fear not:
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but it was, too holde them so faste vnto him selfe, that they should not bee vnmeasurably afrayde as wee vse too bee,
but it was, too hold them so fast unto him self, that they should not be unmeasurably afraid as we use too be,
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vnlesse wee haue our rest vppon God:
unless we have our rest upon God:
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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:
For the least blast of wind in the world is enough to shake us, and to make us so At our wits end, that we can not tell which Way to turn us:
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as it is said of Achas, that he was afraid, and shooke as a leafe of a tree:
as it is said of Achas, that he was afraid, and shook as a leaf of a tree:
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and Esay to remedy this euil, saith: Husht, holde thy peace before God. And this is the common style of the holy scripture.
and Isaiah to remedy this evil, Says: Hushed, hold thy peace before God. And this is the Common style of the holy scripture.
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So then marke what this worde importeth, where it is said, Feare not: that is to say, howsoeuer we haue occasion to feare,
So then mark what this word imports, where it is said, fear not: that is to say, howsoever we have occasion to Fear,
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& to be astonished, yet let vs resist, and waite with patience til god shal succor vs:
& to be astonished, yet let us resist, and wait with patience till god shall succour us:
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& let not this feare oppresse vs, & quite stifle vs: but let vs indeuour to recouer our selues & keepe the right path.
& let not this Fear oppress us, & quite stifle us: but let us endeavour to recover our selves & keep the right path.
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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:
And albeit we be disquieted and tossed hither & thither, let us always remain fast upon our feet, seeing we Are grounded upon the promise of God. But it is said expressly:
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I am with thee: to shew that when we haue God on our side, this ought to suffise vs,I am with thee: to show that when we have God on our side, this ought to suffice us,
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though all the world mischieuously practise our ruine, that looke how many men, so many enimies there are:
though all the world mischievously practise our ruin, that look how many men, so many enemies there Are:
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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.
yea & that it seems that all creatures have conspired against us, notwithstanding so that God take our part, it shall make us too overcome all Fear.
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And in deed wee see howe the Prophet Dauid did practise this doctrine, and Sainct Paule also giueth vs example thereof:
And in deed we see how the Prophet David did practise this Doctrine, and Saint Paul also gives us Exampl thereof:
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Seeing God (saieth hee) is for mee, I will not feare though I were compassed about with an hundred thousande men: Seeing God (Saith he) is for me, I will not Fear though I were compassed about with an hundred thousande men:
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when I shall see all the deathes in the worlde, I will assure my selfe vppon Gods shepheardes crooke.
when I shall see all the deaths in the world, I will assure my self upon God's shepherds crook.
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Loe howe hee speaketh in the three and twentie Psalme, O Lord thy hooke, that is to say, the staffe which thou erectest,
Loe how he speaks in the three and twentie Psalm, Oh Lord thy hook, that is to say, the staff which thou erectest,
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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,
as a shepherd, (For he Takes a similitude from the shepherd, who will have his staff or his hook too lead his sheep:) Lord (Says he) so that I may have Some Signen too assure me, that thou accomptest me one of thy flock, I will walk in the shadow of death,
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and yet I will comfort my selfe:
and yet I will Comfort my self:
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For I will accompte my selfe ynough comforted, so that I may be groūded vpon thy grace.
For I will accompt my self enough comforted, so that I may be grounded upon thy grace.
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And afterwards in another place, seeing that God is with mee: I defie all those which shall come too assaile mee.
And afterwards in Another place, seeing that God is with me: I defy all those which shall come too assail me.
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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:
What is that that Flesh shall do unto me, so that God take my part (Saith he?) He scorneth there the weakness of men, showing that God blowing upon them, he can overthrown them all, and bring them to nothing:
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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 notwithstanding if he be armed with strength from above, all the Treats which the devil shall able to bend against him, shall nothing.
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And this is it that Saint Paule teacheth vs:
And this is it that Saint Paul Teaches us:
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If God be with vs, who shalbe against vs? Not that we shall not haue many things against vs,If God be with us, who shall against us? Not that we shall not have many things against us,
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albeit that God bee the keeper of our life:
albeit that God be the keeper of our life:
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but notwithstanding wee may boaste our selues agaynst all our enemies, and against all that the Deuil shal deuise against vs,
but notwithstanding we may boast our selves against all our enemies, and against all that the devil shall devise against us,
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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:
so that God be favourable unto us So, that it is not without cause that this word is couched in, to take away all Fear, when he Says:
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I am with thee, Feare not therefore. I am with thee, fear not Therefore.
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Now altogether like as we are taught to rest our selues vppon the onely goodnesse of God, and in his fatherly fauour:
Now altogether like as we Are taught to rest our selves upon the only Goodness of God, and in his fatherly favour:
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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:
so contrariwise we have to mark, that without it, we Are always as a people that Are even sowning And this also is that we have touched erewhile:
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to witte, that if God doo not testifie vnto vs the loue that he beareth vs,
to wit, that if God do not testify unto us the love that he bears us,
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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,
though we should be in an earthly paradise, we should be in a hell: and contrariwise, though we were in Some hell, that is to say, in Some gulf,
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so that we feele that God is mercifull vnto vs, and that in the ende hee wil take pitie vpon vs,
so that we feel that God is merciful unto us, and that in the end he will take pity upon us,
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and that wee bee assured of his ayde, an hell will alwayes fall out too bee a paradise.
and that we be assured of his aid, an hell will always fallen out too be a paradise.
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And this is the thing we haue to obserue in this place:
And this is the thing we have to observe in this place:
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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:
That when a man Knoweth not how it Stands with him in respect of God, that is to say, he can not assure him self, that God bears a fatherly affection unto him:
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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:
he must needs tremble, and be always shaken on every side, and have many pricks to vex and torment him, without knowing any cause why:
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and that very ofte, he shalbe in great perplexitie. Loe then in what case the vnbeleeuers are:
and that very oft, he shall in great perplexity. Loe then in what case the unbelievers Are:
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not that they are not bolde ynough, yea euen to despite God:
not that they Are not bold enough, yea even to despite God:
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For it seemeth too them that they are escaped his hand, & that if he should thunder from heauen, that he can not touch them.
For it seems too them that they Are escaped his hand, & that if he should thunder from heaven, that he can not touch them.
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The wicked then and those that are contemners of God will in deede be so far bold in their pride:
The wicked then and those that Are contemners of God will in deed be so Far bold in their pride:
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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:
but notwithstanding God gives them pricks within, so that they have, as a man would say, blind assaults, that they know not from whence they come:
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and neuerthelesse it is God that maketh warre against them with their owne vnbeliefe.
and nevertheless it is God that makes war against them with their own unbelief.
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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.
And this is the reward of all those, that rest not only in God, and know not that all our safety, all our joy and felicity is to be in his keeping.
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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,
All they Therefore that presume of their own strength and Virtues, all they that so occupy their minds in these earthly creatures, they must in the end be paid home with their own foolish presumption,
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bicause they haue not giuen vnto God that honor that belongeth vnto him: that is, they must find thēselues as poore sowning people.
Because they have not given unto God that honour that belongeth unto him: that is, they must find themselves as poor sowning people.
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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:
And Therefore let us Learn, albeit that God give us our Desires and all the pleasures that Are possible to be wished for, that we do not in such sort rest upon them, that we turn away from him:
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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 rather let us Learn too keep our selves in that favour and testimony that we have, that in that he hath adopted us for his children, he will always show him self a father towards us When then we shall be thus thoroughly persuaded, it is certain that we shall overcome all fears:
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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.
but contrariwise, when we shall imagine too be assured without the protection of God, it must needs be that he show us what our folly and overweening is.
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And this brieflie is that wee haue too beare awaye in this place.
And this briefly is that we have too bear away in this place.
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And so let vs ioyne these two thinges togyther as inseparable and not to be sundred:
And so let us join these two things together as inseparable and not to be sundered:
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That GOD is with vs, and that wee are well assured agaynst all euill:
That GOD is with us, and that we Are well assured against all evil:
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For if hee bee farre from vs, Alas, we are more then miserable, albeit we were in a paradise, as I haue sayde alreadie:
For if he be Far from us, Alas, we Are more then miserable, albeit we were in a paradise, as I have said already:
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but when hee is with vs, though wee walke in the shadowe and darknesse of death,
but when he is with us, though we walk in the shadow and darkness of death,
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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,
and that it seems we must perish every minute of an hour, yet we leave not of too Comfort our selves, knowing well that death shall be turned to us into life,
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& that al shall fall out to our saluatiō.
& that all shall fallen out to our salvation.
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Againe, vvee haue too note this, that hee sayeth, That hee is the God of Abraham:
Again, we have too note this, that he Saith, That he is the God of Abraham:
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For by this vvoord hee calleth too Isaacks remembrance all the promises, the which hee had learned of his father.
For by this word he calls too Isaacs remembrance all the promises, the which he had learned of his father.
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If hee had not bene instructed, and that Abraham had not done his dutie too saye vnto him:
If he had not be instructed, and that Abraham had not done his duty too say unto him:
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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,
My Son, GOD hath given me this privilege above all men, that he hath declared unto me and said unto me, that my stock shall be as his heritage,
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and that hee will blesse vs, and we shal be separated and sanctified from all the rest of the world:
and that he will bless us, and we shall be separated and sanctified from all the rest of the world:
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but yet marke howe it behooueth vs too woorship him, marke howe wee must call vppon him, See howe wee must serue him.
but yet mark how it behooveth us too worship him, mark how we must call upon him, See how we must serve him.
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If therefore Abraham had not faythfully taught his sonne Isaack: this woorde should haue bene of no force:
If Therefore Abraham had not faithfully taught his son Isaac: this word should have be of no force:
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I am the God of Abraham, and in deed it had imported nothing but superstition.I am the God of Abraham, and in deed it had imported nothing but Superstition.
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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.
And so, let us mark well that by this word, God would give a confirmation to Isaac of that which he had learned before of his father.
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The Papistes make a buckler of this whē they wil keepe themselues to their filthinesses & errors:
The Papists make a buckler of this when they will keep themselves to their filthinesses & errors:
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For they haue that from other fathers & ancestors which they followe, they haue not inuēted it at this day:
For they have that from other Father's & Ancestors which they follow, they have not invented it At this day:
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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.
it seems Therefore unto them, that this is enough to beat back, yea even whatsoever god himself hath showed by his word so that they follow their Father's & Elders.
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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.
Well, but when god is nam the God of Abrahā, he presupposed this one thing, to wit, that Abrahā had a faith ruled by the Doctrine, which had been taught him.
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And wherefore is it that he nameth not him self, the god of Nachor? And why is it that hee calleth not him selfe the God of Thare? For this had bene somewhat more.
And Wherefore is it that he names not him self, the god of Nahor? And why is it that he calls not him self the God of There? For this had be somewhat more.
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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:
The Papists will not say, It is an hundred Years since that that which we call the service of God among us, was used amongst men: but they will say:
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What? There is a thousande yeeres, since the worlde was so gouerned.
What? There is a thousande Years, since the world was so governed.
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Loe then them selues in possession to despite God, as seemeth vnto them, when they alledge a thousand yeares.
Loe then them selves in possession to despite God, as seems unto them, when they allege a thousand Years.
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Nowe then if the question were simply of Antiquitie, he must haue said, I am thy god of Thare and of Nachor,
Now then if the question were simply of Antiquity, he must have said, I am thy god of There and of Nahor,
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or rather hee must haue gone further, vntill he had come to those that went before.
or rather he must have gone further, until he had come to those that went before.
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But there is no question of speaking in that sorte.
But there is no question of speaking in that sort.
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God had called Abraham, and Abraham was dead of late, the others had bin a great deale more auncient:
God had called Abraham, and Abraham was dead of late, the Others had been a great deal more ancient:
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what distinction shall wee make heere? wee muste not forge it according too our owne braine:
what distinction shall we make Here? we must not forge it according too our own brain:
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but we must looke vnto that marke, whervnto God would direct Isaack:
but we must look unto that mark, whereunto God would Direct Isaac:
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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,
There is no doubt but this was, Because Abraham (as we have said already,) had a full certainty of faith, that he had not an opinion only as had the rest of the world, to say, I imagine so, I think so,
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but he was fully certified that God had spoken vnto him.
but he was Fully certified that God had spoken unto him.
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Lo then in what respect and for what cause it is now said, I am the God of Abraham, thy father.
Lo then in what respect and for what cause it is now said, I am the God of Abraham, thy father.
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And so, let vs wel marke what fathers we ought to follow, that we be not deceiued therin.
And so, let us well mark what Father's we ought to follow, that we be not deceived therein.
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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 if our Father's had been duly taught, and that they had be framed unto the truth of God, it had now be a good help unto our faith:
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For when vvee haue guides too shewe vs the way, this is much to our aduantage,
For when we have guides too show us the Way, this is much to our advantage,
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and we ought not to despise it:
and we ought not to despise it:
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but if wee haue had fathers who were not the children of God, (wherevppon all paternitie and parentage dependeth,
but if we have had Father's who were not the children of God, (whereupon all paternity and parentage dependeth,
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as Saint Paule sayeth) then must wee shut our eyes.
as Saint Paul Saith) then must we shut our eyes.
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For when God hath not his soueraigne degree of being the father, and euery thing be not referred to him,
For when God hath not his sovereign degree of being the father, and every thing be not referred to him,
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then woe vpon al parentages and bondes which we shal haue in this world: for they are so many nettes of Sathan.
then woe upon all parentages and bonds which we shall have in this world: for they Are so many nets of Sathan.
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So, let vs marke wel that as it is said in this place, that God is the God of Abrahā, Isaacks father:
So, let us mark well that as it is said in this place, that God is the God of Abrahā, Isaacs father:
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so it is saide on the contrarie by the Prophet Ezechiel: Walke not in the rightuousnes of your fathers.
so it is said on the contrary by the Prophet Ezechiel: Walk not in the righteousness of your Father's.
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And why so? These fathers followed not Abrahās steppes, but departed therefrom:
And why so? These Father's followed not Abrahās steps, but departed therefrom:
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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 Therefore they were no longer worthy of so honourable a title of Father's, forasmuch as they were not (At a very word) the children of God.
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And so let vs feare, least that be spoken vnto vs (that S. Stephen hath spoken, ) Ye vncircumcised of heart, ye haue alwayes resisted God and his holy spirit, as did your fathers also.
And so let us Fear, lest that be spoken unto us (that S. Stephen hath spoken,) You uncircumcised of heart, you have always resisted God and his holy Spirit, as did your Father's also.
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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:
But if there were any ignorance or rebellion in our Father's, let us forsake it, to the end wholly to resign up our selves too our heavenly father:
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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:
and notwithstanding, whereas the Papists cry, The Father's, Father's, let us Learn to discern, and let us not be beasts as they Are, too take our Father's from Some Stews:
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as they take all those for their fathers, who haue peruerted and corrupted the simplicitie both of the Lawe and the Gospell: as they take all those for their Father's, who have perverted and corrupted the simplicity both of the Law and the Gospel:
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too witte, these Dottards and rabble of Friars and Monkes, who haue beene the falsifiers of the holy Scripture.
too wit, these Dottards and rabble of Friars and Monks, who have been the falsifiers of the holy Scripture.
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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,
To the end Therefore we be not in such wise bereaved and spoiled of our Senses, let us know that our Father's must be the children of God, of whom dependeth all parentage,
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as wee haue alleadged out of S. Paule. Loe then shortly what we haue to learne out of this place:
as we have alleged out of S. Paul. Loe then shortly what we have to Learn out of this place:
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that is to say, that Isaack was admonished, to acknowledge and call to his remembrance, whatsoeuer hee had learned before,
that is to say, that Isaac was admonished, to acknowledge and call to his remembrance, whatsoever he had learned before,
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and that this was for too confirme his faith, when GOD sayde, that hee had manifested him selfe vnto his father Abraham.
and that this was for too confirm his faith, when GOD said, that he had manifested him self unto his father Abraham.
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And nowe at this daye wee haue too put this doctrine in practise, as often as wee shall haue neede too assure our selues,
And now At this day we have too put this Doctrine in practice, as often as we shall have need too assure our selves,
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or rather when our spirit is troubled, and wee tossed with some wauering and vncertaintie, wee must haue oure recourse thither:
or rather when our Spirit is troubled, and we tossed with Some wavering and uncertainty, we must have our recourse thither:
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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.
That is too follow our father Abraham, to conform our selves too follow that Rule, which he hath showed unto us And why so? For we Are certain, that GOD was manifested unto him.
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Loe then a good direction, and which shall not turne vs out of the path of our saluation:
Loe then a good direction, and which shall not turn us out of the path of our salvation:
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when wee shall be conformed and fashioned too our father Abraham, who was adopted of GOD,
when we shall be conformed and fashioned too our father Abraham, who was adopted of GOD,
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and who receyued the pledge of our saluation:
and who received the pledge of our salvation:
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that is too saye, all these promises wherevppon wee ought at this daye to be grounded.
that is too say, all these promises whereupon we ought At this day to be grounded.
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And such accompt ought wee too make of all the rest of the faithfull.
And such account ought we too make of all the rest of the faithful.
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For although they no whit appertayne vnto vs, concerning the fleshe, yet notwithstanding wee ceasse not too bee their children.
For although they no whit appertain unto us, Concerning the Flesh, yet notwithstanding we cease not too be their children.
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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,
And Therefore it is not without cause that the Apostle in the Eleventh Chapter too the Hebrews sets before us, this thick cloud of Witnesses,
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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.
when as he would show us, that we Are very unkind, if we follow not those, whom GOD hath Set forth unto us for an Exampl.
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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.Lo (Saith he) a great and thick cloud of Witnesses who calls us too GOD, that would seem, (as if a man would say) too stop up our eyes.
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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:
We will be offended with a man, when he shall seduce us, we will imagine too be excused by saying, Oh, he did therein as as I:
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wee neede no more but a small flie too make vs too turne awaye from the feare of God and his obedience:
we need no more but a small fly too make us too turn away from the Fear of God and his Obedience:
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and notwithstanding that GOD shall set before vs so many witnesses, too prooue our fayth, that wee ought therewith bee satisfied,
and notwithstanding that GOD shall Set before us so many Witnesses, too prove our faith, that we ought therewith be satisfied,
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yet wee come not to him.
yet we come not to him.
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And if this profite vs nothing, and wee bee not confirmed thereby, what is the cause thereof,
And if this profit us nothing, and we be not confirmed thereby, what is the cause thereof,
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but oure owne vnthankfulnes? And so then, so often as our faith shalbe weake, that wee shall haue ouerthwartings of ignorāce,
but our own unthankfulness? And so then, so often as our faith shall weak, that we shall have ouerthwartings of ignorance,
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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,
as it were storms, let us think, And what? hath God begun but yesterday and to day to speak? Spoke he not unto Abraham? And was not his truth certain from that time forward? and beside all the faithful which Come afterwards, all the holy Kings & Prophets,
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and others, are they not so many witnesses, whō God shewed vnto vs? Let vs therefore ioyne them too this holy assembly nowe.
and Others, Are they not so many Witnesses, whom God showed unto us? Let us Therefore join them too this holy assembly now.
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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,
For how often soever the Gospel hath be preached unto us (according as the Apostle hath entreated thereof) it is not only too gather us together with all the faithful, which Are living At this day,
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but also into the fellowship and companie of all the holy spirites, whom GOD hath taken out of this worlde.
but also into the fellowship and company of all the holy spirits, whom GOD hath taken out of this world.
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We are therefore at this daye ioyned in fellowship with all the holy Patriarkes and Prophetes,
We Are Therefore At this day joined in fellowship with all the holy Patriarchs and prophets,
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as often as GOD speaketh vnto vs. But wee shall be so much the more without excuse,
as often as GOD speaks unto us But we shall be so much the more without excuse,
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bycause we know not howe too make our profite of all this:
Because we know not how too make our profit of all this:
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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.
seeing that GOD hath yet revealed it more clearly unto us, and in a more familiar sort in the person of his only begotten Son.
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For hee is not onely named at this day the GOD of Abraham, but also the father of our Lorde Iesus Christe.
For he is not only nam At this day the GOD of Abraham, but also the father of our Lord Iesus Christ.
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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:
In as Therefore as we have the full and perfect Revelation of whatsoever is profitable unto us for our salvation in this lively image in whom GOD is Set forth:
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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:
it is certain that we have no colour, that we can allege, why we should not have such a certainty of faith, that we should never stray hither and thither:
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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.
and when the world changeth it self an hundred thousande times, yet nevertheless, that we should remain steadfast in that we have received of God, knowing that his truth is unchangeable.
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This therefore shortly is that whiche wee haue too beare awaye concerning this texte.
This Therefore shortly is that which we have too bear away Concerning this text.
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And further, let vs likewise note that woorde of the Lorde Iesus Christ, when he saith:
And further, let us likewise note that word of the Lord Iesus christ, when he Says:
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I goe too my God and to your God, to my Father and to your Father. I go too my God and to your God, to my Father and to your Father.
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See the Sonne of God, who is the euerlasting God, neuerthelesse to the end to gather vs vnto himself,
See the Son of God, who is the everlasting God, nevertheless to the end to gather us unto himself,
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& 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,
& to keep us sure there, in such sort that we should never be seduced from that Foundation which he hath given unto us of his truth, he say, that we have one God together with him, inasmuch as he is man,
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and in that he is our brother:
and in that he is our brother:
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that we haue the same God who is his God, and the same father who is his father.
that we have the same God who is his God, and the same father who is his father.
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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:
When we hear these things, is there any farther cause for us to doubt, or to be shaken? As there Are many who will say At this day:
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O, I knowe not what to holde: there are so many sundrie opinions, that I am confounded:
Oh, I know not what to hold: there Are so many sundry opinions, that I am confounded:
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& 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,
& likewise I can believe nothing, I know not what to follow. But it can not be chosen, but that such people Are possessed of the devil,
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when they tread vnder their feete the trueth of God, which is as a most vndoubted light to guide vs,
when they tread under their feet the truth of God, which is as a most undoubted Light to guide us,
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and to shewe vs the way of saluation.
and to show us the Way of salvation.
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So then, seeing God hath shewed him selfe since Abraham and Noah, and appointed Moyses too bee the conductour of his Church,
So then, seeing God hath showed him self since Abraham and Noah, and appointed Moses too be the conductor of his Church,
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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:
and that he hath knit us altogether, when in the end he sent his only begotten Son, in whose person he hath gathered us all to him self:
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let vs learn to kepe our selues in that vnitie of faith which he hath giuen vs,
let us Learn to keep our selves in that unity of faith which he hath given us,
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and let vs not doubt, but that he wil alwaies auow vs for his childrē.
and let us not doubt, but that he will always avow us for his children.
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Now we haue to note that which God saith, That he wil blesse Isaac and wil multiplie his seede:
Now we have to note that which God Says, That he will bless Isaac and will multiply his seed:
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For this serueth to shewe that the fauour which god beareth to those whom he hath called to himselfe, is not vaine nor idle:
For this serveth to show that the favour which god bears to those whom he hath called to himself, is not vain nor idle:
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but that it bringeth forth his fruite and effect in time.
but that it brings forth his fruit and Effect in time.
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It is therefore very certaine, that when God shalbe mercifull vnto vs, hee will giue vs so many good things,
It is Therefore very certain, that when God shall merciful unto us, he will give us so many good things,
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as he knoweth to be good for vs:
as he Knoweth to be good for us:
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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.
it is true that this shall not be according to our desire, but howsoever it be, Prosperity shall always be coupled with the favour & love of God.
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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.
Now we know that he hath all in his hand, & he is no niggard, that he will not give to his children whatsoever he Knoweth to be meet for them.
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Let vs learne therfore to wayte for al prosperitie, & free fauour of our God,
Let us Learn Therefore to wait for all Prosperity, & free favour of our God,
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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,
when it shall please him to testify unto us that he loves us, and that he is with us (as I have said already:) and in the mean while notwithstanding,
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although that we haue many aduersities, which trouble & molest vs, and that they be hard & bitter vnto vs,
although that we have many adversities, which trouble & molest us, and that they be hard & bitter unto us,
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yet let vs neuer giue ouer to hold vs fast vnto his promise.
yet let us never give over to hold us fast unto his promise.
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And when we receiue any grace frō the hand of God, let vs applie the same alwaies, to strēgthen our faith,
And when we receive any grace from the hand of God, let us apply the same always, to strengthen our faith,
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& to haue this vndoubted perswasiō, that we shal trie that to be true which is spokē here:
& to have this undoubted persuasion, that we shall try that to be true which is spoken Here:
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I wilbe with thee, and I wil blesse thee. I will with thee, and I will bless thee.
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And certaine it is, that if we would cōsider wel the benefits of God, that we daily receiue from him,
And certain it is, that if we would Consider well the benefits of God, that we daily receive from him,
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and that they were valued of vs as they ought, we should haue alwaies good cause to honor him & to reioice ourselues in him:
and that they were valued of us as they ought, we should have always good cause to honour him & to rejoice ourselves in him:
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but alacke we deuoure vp the benefits that he bestoweth vpō vs: & in the meane while we mowe at thē & neuer think vpon them.
but alack we devour up the benefits that he bestoweth upon us: & in the mean while we mow At them & never think upon them.
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And we may see, that this is the cause that we are so giuē to murmure, to fret & to discontent ourselues.
And we may see, that this is the cause that we Are so given to murmur, to fret & to discontent ourselves.
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And why so? For the benefits of God, ought to suffise to satisfie vs in him:
And why so? For the benefits of God, ought to suffice to satisfy us in him:
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but (as I haue said) we despise & set light by them. And so we are not worthie to taste, what this promise is worth:
but (as I have said) we despise & Set Light by them. And so we Are not worthy to taste, what this promise is worth:
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I am with thee, and wil blesse thee. Now it is said a litle after:I am with thee, and will bless thee. Now it is said a little After:
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That Isaack erected an altar, and that he called vpon the name of the Lord in that place.
That Isaac erected an altar, and that he called upon the name of the Lord in that place.
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We haue seene already why altars were erected by the holy fathers, & to what intent:
We have seen already why Altars were erected by the holy Father's, & to what intent:
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but yet wee must here speake somewhat of it, euen as the place requireth.
but yet we must Here speak somewhat of it, even as the place requires.
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The altar which Isaack erected, was to this end, that he might make professiō of his faith.
The altar which Isaac erected, was to this end, that he might make profession of his faith.
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Thus much concerning the first point.
Thus much Concerning the First point.
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For if wee pray vnto God, we haue no neede to erect an altar vnto him:
For if we pray unto God, we have no need to erect an altar unto him:
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the seruice of God is, of it self, spiritual.
the service of God is, of it self, spiritual.
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Isaack therfore erected not an altar that hee might only inuocate and call vpon the name of God,
Isaac Therefore erected not an altar that he might only invocate and call upon the name of God,
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or make his praiers & supplications vnto him:
or make his Prayers & supplications unto him:
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but to the intent that his faith might be knowen, & that God might be glorified before men.
but to the intent that his faith might be known, & that God might be glorified before men.
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For although we ought to serue God in spirite, and inwardly in our heart:
For although we ought to serve God in Spirit, and inwardly in our heart:
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yet notwithstanding this letteth not also, but that wee must giue him that prayse which hee deserueth before men,
yet notwithstanding this lets not also, but that we must give him that praise which he deserves before men,
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and that wee protest asmuch as lyeth in vs, that wee are wholy his, both bodye and soule.
and that we protest as as lies in us, that we Are wholly his, both body and soul.
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Here therefore we are instructed, that the faithfull after they haue put their trust in God,
Here Therefore we Are instructed, that the faithful After they have put their trust in God,
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& 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.
& shall have called upon him, & given unto him the praise of all his benefits that they must yet further make a Confessi of their faith before men, to the intent they may wholly (as also all is his) dedicate themselves to him.
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There is also a seconde reason:
There is also a seconde reason:
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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.
And that is that by reason of our slougth and slackness, we have need every manner of Way to be pricked forwards, to the end too stir us up, to march cheerfully forward in the service of God.
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How so? It is true, that whē we pray vnto God, he embusieth him selfe with no ceremonies:
How so? It is true, that when we pray unto God, he embusieth him self with no ceremonies:
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and yet for all that, we bowe our knees, we hold vp our hāds towards heauen, and vncouer our head.
and yet for all that, we bow our knees, we hold up our hands towards heaven, and uncover our head.
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And why so? First of all, in respect of men.
And why so? First of all, in respect of men.
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For (as I haue alreadie said) it must needs be that we do homage vnto God with our bodies, which hee hath created,
For (as I have already said) it must needs be that we do homage unto God with our bodies, which he hath created,
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and which he hath appointed to his glorie, & to the crowne of immortalitie.
and which he hath appointed to his glory, & to the crown of immortality.
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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,
But, howsoever it be, forasmuch as we Are slack, it behooves us that these means stand us in steed to provoke us too have a more fervent zeal to pray unto God,
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and with a more heartie affection.
and with a more hearty affection.
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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:
Loe then, why it is meet for us to have our joined hands lifted up, too kneel upon our knees, and have our head uncovered:
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For it is too shewe, that wee present our selues before God as if we should say:
For it is too show, that we present our selves before God as if we should say:
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And poore wretch, who art thou? with what lowlines oughtest thou too come before him, who hath created and fashioned thee,
And poor wretch, who art thou? with what lowliness Ought thou too come before him, who hath created and fashioned thee,
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and to whome thou haste to render an account of thy whole life? And againe this also, is to this end, that we should bereaue our selues of all vaine fantasies, that make vs to stray heere and there:
and to whom thou haste to render an account of thy Whole life? And again this also, is to this end, that we should bereave our selves of all vain fantasies, that make us to stray Here and there:
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and that wee should wholly reste vpon him. So then, the Aultar that Isaack erected, serued to this purpose:
and that we should wholly rest upon him. So then, the Altar that Isaac erected, served to this purpose:
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to wit, that by this meane he might be the more prouoked, and haue his hart so much the more inflamed to serue God.
to wit, that by this mean he might be the more provoked, and have his heart so much the more inflamed to serve God.
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And on the other side, he made a confession before men, to giue example to his familie,
And on the other side, he made a Confessi before men, to give Exampl to his family,
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and to testifie that he mingled not himself with the superstitions of the Panims:
and to testify that he mingled not himself with the superstitions of the Painims:
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but had a pure and vndefiled religion, in asmuch as he was ruled by his word.
but had a pure and undefiled Religion, in as as he was ruled by his word.
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And thus much concerning the Altar.
And thus much Concerning the Altar.
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And by the way wee haue also to learne heere this thing which was declared before, that the prayers of the holy fathers,
And by the Way we have also to Learn Here this thing which was declared before, that the Prayers of the holy Father's,
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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:
and the Confessi which they made of their faith, was not joined with the Sacrifices, for no other end but to lead them unto our Lord Iesus christ:
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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:
For they were continually taught, that they could have no access unto God, but by the favour of a Mediator, who was not yet sent into the world:
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but yet so it is that they rested there.
but yet so it is that they rested there.
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But now that our Lord Iesus Christ is come downe, & that hee hath taken our nature vpon him,
But now that our Lord Iesus christ is come down, & that he hath taken our nature upon him,
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& hath said vnto vs, That he is the light of the worlde, that he is the way, the trueth, and the life, that he is our aduocate to God his father,
& hath said unto us, That he is the Light of the world, that he is the Way, the truth, and the life, that he is our advocate to God his father,
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& that through him we must haue entrance into Heauen: Seing therefore we haue all this, must we not bee so much the more assured,& that through him we must have Entrance into Heaven: Sing Therefore we have all this, must we not be so much the more assured,
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when there is any question of calling vpon him, that wee knowe that our requestes shalbe heard of him,
when there is any question of calling upon him, that we know that our requests shall herd of him,
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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 the gate shall be open for us, & that we shall always find him ready and favourable to help and succour us? Now howsoever it be let us mark, that Altars in old time,
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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,
and specially in the time of the law, were always erected to this end, that the faithful might know that they were not worthy to pray unto God,
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nor to call vpon him in their own name:
nor to call upon him in their own name:
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but that alwaies they must come to him by the means of our Lord Iesus Christ,
but that always they must come to him by the means of our Lord Iesus christ,
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& by the vertue of that sacrifice which he must offer vp to his father, for the reconciliation of the world.
& by the virtue of that sacrifice which he must offer up to his father, for the reconciliation of the world.
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And indeede wee must not thinke that Abraham and Isaack deuised Altars according to their owne fantasies:
And indeed we must not think that Abraham and Isaac devised Altars according to their own fantasies:
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For their sacrifices were neuer acceptable but through faith as the Apostle sheweth.
For their Sacrifices were never acceptable but through faith as the Apostle shows.
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Nowe they could neuer haue beene grounded in Faith, vnlesse the word of god had gone before to enlightē thē.
Now they could never have been grounded in Faith, unless the word of god had gone before to enlighten them.
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Let vs know then, that Isaack offred not vp a sacrifice, at all aduentures, as if he had thought, ô this shalbe found good:
Let us know then, that Isaac offered not up a sacrifice, At all adventures, as if he had Thought, o this shall found good:
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but he was taught, that hee beeing a wretched sinner, he must not presume to call vpon the name of God,
but he was taught, that he being a wretched sinner, he must not presume to call upon the name of God,
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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,
unless he put his Whole trust in him, who must be sent to make satisfaction and to purge the Sins of the world The Painims had in deed their Altars,
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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:
and sacrificed, as did the holy Father's: but they wanted the principal. They were wholly ocupied in the ceremony, which of it self was frivolous:
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because they looked not vp to that heauenly paterne, wherof mention is made in Leuiticus.
Because they looked not up to that heavenly pattern, whereof mention is made in Leviticus.
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So then we haue to learne, that when our father Isaac wold cal vpō the name of god, he had an Altar to witnes that hee could not be receyued but in the name & fauor of our lord Iesus Christ.
So then we have to Learn, that when our father Isaac would call upon the name of god, he had an Altar to witness that he could not be received but in the name & favour of our lord Iesus christ.
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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:
And Therefore At this day, as often as we will pray unto God, let us Learn to wash our Prays with the blood of our Lord Iesus christ:
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for otherwise they shalbe but prophane & defiled:
for otherwise they shall but profane & defiled:
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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.
but when the blood of our lord Iesus christ shall applied therein, Certainly our Prayers shall pure, they shall consecrated, in such sort, that God will accept of them.
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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 when we shall call upon God, every one in the secret of his own heart, let us labour also to draw our neighbours thereto, to the intent that he may be glorified in the midst of us with one accord.
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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 as we ought to be knit together in one Faith, so also let us have but one Mouth too protest that we hold him for our father and Saviour,
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and that we are wholly his.
and that we Are wholly his.
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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,
But now we will fallen down before the majesty of our good God, in the acknowledgement of our Faults, praying that it will please him, in such sort to make us feel them, that it may be to make us to be displeased with our selves for them,
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and to make vs to lament before his iudgement seate, to the intente wee may bee absolued through his mercie:
and to make us to lament before his judgement seat, to the intent we may be absolved through his mercy:
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forasmuche as wee shoulde iustly bee condemned by his iudgemente.
forasmuch as we should justly be condemned by his judgement.
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And that it will please him to strengthen vs, so as wee fainte not, whatsoeuer miseryes wee haue too suffer in this worlde:
And that it will please him to strengthen us, so as we faint not, whatsoever miseries we have too suffer in this world:
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but wee may meditate in his woorde in such sorte, that the onely promise which he hath giuen vnto vs, to holde vs for his children, may content vs,
but we may meditate in his word in such sort, that the only promise which he hath given unto us, to hold us for his children, may content us,
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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:
and that we may be armed therewith to the end to submit our selves to his will peaceably to bear all afflictions, that he shall send us:
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& 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,
& that we may Glorify him also in our hearts, without any feigning or hypocrisy: and that we may labour also to show the fruits of our faith before men,
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and that by this meanes he may bee honoured of all, bothe of small and greate.
and that by this means he may be honoured of all, both of small and great.
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And that hee will not onely shewe vs this grace, but also to all peoples & nations of the Earth, &c.
And that he will not only show us this grace, but also to all peoples & Nations of the Earth, etc.
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❧ The tenth Sermon of Iacob and Esau, Genesis 26. 26 Nowe Abimilech comming vnto him to Gerar, with Achuzath his friende, and Picol the Captaine of his hoast:
❧ The tenth Sermon of Iacob and Esau, Genesis 26. 26 Now Abimelech coming unto him to Gerar, with Achuzath his friend, and Picol the Captain of his host:
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27 Isaack sayth vnto them, why came you vnto me: seeing you hated me, and haue sent me away from you?27 Isaac say unto them, why Come you unto me: seeing you hated me, and have sent me away from you?
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28 Who saide vnto him vve savv for asuretie, that Iehouah was with thee, therefore we sayd:28 Who said unto him we saw for asuretie, that Jehovah was with thee, Therefore we said:
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Let there be an othe betweene vs, that is, betvvene vs & thee, Let vs therfore strike a couenant with thee.
Let there be an other between us, that is, between us & thee, Let us Therefore strike a Covenant with thee.
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29 Aske vengeance vpon thy selfe, if thou shalt hurt vs, like as vve haue not touched thee,29 Ask vengeance upon thy self, if thou shalt hurt us, like as we have not touched thee,
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and like as wee haue don thee good, and haue sente thee away vvith peace: Doe thou consent now, thou hlessed of the Lord.
and like as we have dONE thee good, and have sent thee away with peace: Do thou consent now, thou hlessed of the Lord.
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30 When therefore he had made them a feast, they did eate and drinke. And rysing in the morning, they svvore either to other:30 When Therefore he had made them a feast, they did eat and drink. And rising in the morning, they swore either to other:
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And Isaack led them foorth, and they vvent from him vvith peace.
And Isaac led them forth, and they went from him with peace.
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31 And it came to passe that the selfe same day, Isaacks seruantes comming vnto him, shewed him concerning that wel which they had digged,31 And it Come to pass that the self same day, Isaacs Servants coming unto him, showed him Concerning that well which they had dug,
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and said vnto him we haue found waters.
and said unto him we have found waters.
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32 And he called the same Sohibbah, therefore the name of the Citie is Beer-schebah euen vntill this day. Chapter. 27. verse. 1. 32 And he called the same Sohibbah, Therefore the name of the city is Beer-schebah even until this day. Chapter. 27. verse. 1.
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NOW when Esau was fortie yeeres olde, he maryed a wife named Iudith the daughter of Beer the Chithite,
NOW when Esau was fortie Years old, he married a wife nam Iudith the daughter of Beer the Chitthite,
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and Basmatha the daughter of Elon the Chithite. 2 Who were a greefe of minde to Isaack and Rebecca.
and Basmatha the daughter of Elon the Chitthite. 2 Who were a grief of mind to Isaac and Rebecca.
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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.
Howsoever men living in this world Are Subject to many miseries and afflictions, yet nevertheless the most part of the evils that they endure, proceed from them selves, every one of them being as a Wolf to his Companion.
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We are compassed about with sauadge beastes, who are altogither our enemyes:
We Are compassed about with savage beasts, who Are altogether our enemies:
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there is neither Heauen nor earth, nor other elements, that doe not bring with them a thousand hurts.
there is neither Heaven nor earth, nor other elements, that do not bring with them a thousand hurts.
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We knowe not howe to goe vpon the water, but we must be, within halfe a foote of our death:
We know not how to go upon the water, but we must be, within half a foot of our death:
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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.
There needs but one torment to swallow up a people: The earth also hath many annoyances, as if God had threatened us on every side.
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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.
But when we shall make comparison, there Are no wild beasts, nor heaven, nor earth, nor any thing whatsoever, which so much annoyeth men, as eke one annoyeth his neighbour.
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Nowe for this cause we ought to think it a singular benefit of God bestowed vpon vs,
Now for this cause we ought to think it a singular benefit of God bestowed upon us,
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whē he giueth vs peace & that we are not oppressed & wrōged on euery side,
when he gives us peace & that we Are not oppressed & wronged on every side,
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when no mischief is deuised against vs, no hurt nor damage done vnto vs:
when no mischief is devised against us, no hurt nor damage done unto us:
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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.
It must needs be that the protection of God have a hand in it, sing that every man will always be as a Wolf unto his neighbours, as we have said.
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And this is the marke whereunto this present story tendeth:
And this is the mark whereunto this present story tendeth:
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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,
For Moses would show that After God had appeared to Isaac, he yet farther Declareth his favour unto him, in that the King of Gerar Come unto him,
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& sought his amitie and friēdship, & hereby was Isaack honoured, and specially it was vnto him a great aduantage,
& sought his amity and friendship, & hereby was Isaac honoured, and specially it was unto him a great advantage,
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because he might alwayes haue beene in doubte, in asmuche as hee had beene greatly inuied in the countrie,
Because he might always have been in doubt, in asmuch as he had been greatly envied in the country,
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and had beene constrayned to departe from thence, notwithstanding he had liued amongst them, in all humanitie and courtesie.
and had been constrained to depart from thence, notwithstanding he had lived among them, in all humanity and courtesy.
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He might therefore haue beene alwayes in great suspence, fearing the rage of his neighbours.
He might Therefore have been always in great suspense, fearing the rage of his neighbours.
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But God made them to come vnto him of their owne accorde, and not onely to shew themselues friends:
But God made them to come unto him of their own accord, and not only to show themselves Friends:
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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.
but they flatter him, & Fear that he will hurt them, and Therefore they demand a Covenant to be made between them with a solemn other.
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Now we haue to note here first of all, that God hath the heartes of men in his owne hand to mollifie their hardnes,
Now we have to note Here First of all, that God hath the hearts of men in his own hand to mollify their hardness,
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when it pleaseth him, & to abate al their rage, and to turne them to curtesie & kindnes:
when it Pleases him, & to abate all their rage, and to turn them to courtesy & kindness:
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for certainly the king of Gerar had not changed his nature, when he came to Isaack:
for Certainly the King of Gerar had not changed his nature, when he Come to Isaac:
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& on the other side if he feared Isaack, he might haue cōspired with his subiects & neighbors,
& on the other side if he feared Isaac, he might have conspired with his Subjects & neighbours,
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and so haue set vpon him altogither.
and so have Set upon him altogether.
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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:
On the other side, he had given no occasion to doubt of him, in as as Isaac had not given him any argument of distrusting him:
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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:
he rather had behaved himself in such sort, that he plainly declared that he desired not to grieve any, no not so much as his presence:
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For we haue seene howe hee departed from their company.
For we have seen how he departed from their company.
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It must needs be therefore that God stirred vp these prophane people, to cause them to come vnto Isaack,
It must needs be Therefore that God stirred up these profane people, to cause them to come unto Isaac,
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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,
and to submit themselves, as they do with such humility, that they entreat a poor man, a stranger, who had no great credit among them,
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nor had any but his owne familie, which he kepte aparte, without giuing any token of attempting any such matter.
nor had any but his own family, which he kept apart, without giving any token of attempting any such matter.
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Before God had laid the bridle in their neck, but this was to proue the patiēce of his seruāt.
Before God had laid the bridle in their neck, but this was to prove the patience of his seruamt.
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For whē he was denied water, & that in the end it was said vnto him, that he was strōger then they,
For when he was denied water, & that in the end it was said unto him, that he was Stronger then they,
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& 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.
& that he could be no longer suffered, there is no doubt but that God then exercised him to the end he might try what patience there was in him.
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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:
And so Isaac knew, that if it had pleased God to give him peaceable Dwelling in that Country where he was, that he should not have been driven thence:
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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.
but in as as he saw men perk up against him, he knew that it was as a pasporte from God for him to depart.
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Now on the cōttary we must also note, that god moued them vpon the suddaine to come towards Isaack,
Now on the contrary we must also note, that god moved them upon the sudden to come towards Isaac,
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and to appease and abolish all enmities and quarrels, which might yet be moued either on the one side or on the other.
and to appease and Abolah all enmities and quarrels, which might yet be moved either on the one side or on the other.
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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,
Let us mark well then, when any outrage is done against us, and there, where, we shall have endeavoured to do pleasure and service to every one, that we shall be wonderfully pricked and tormented, that this should be done by God's appointment, who wills us to strive, not in doing evil,
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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,
or requiting evil for evil, but by possessing our Souls in patience, as also our Lord Iesus christ hath thereto exhorted us And likewise on the contrary,
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when we shall see men to be fauourable vnto vs, and to intende no euill quarrel,
when we shall see men to be favourable unto us, and to intend no evil quarrel,
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or ryote against vs, let vs know that God hath pittie vpon vs, & that he gouerneth his creatures,
or riot against us, let us know that God hath pity upon us, & that he Governs his creatures,
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and directeth thē to such purpose as he seeth good.
and directeth them to such purpose as he sees good.
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And likewise let vs beseech God, as often as our enemyes shall vse any crueltie against vs,
And likewise let us beseech God, as often as our enemies shall use any cruelty against us,
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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.
and that we can not win them by any means, nor by any moderation that we can use, that it will please him to put too his hand, knowing that he can turn when it shall please him, those that Are Wolves into sheep.
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This is, that wee haue to learne firste of all by this History.
This is, that we have to Learn First of all by this History.
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But it is sayde that Isaack at their firste comming spake bluntly enough on this wise:
But it is said that Isaac At their First coming spoke bluntly enough on this wise:
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Why are you come vnto me? seeing you hated me, & draue me out from amongst you?
Why Are you come unto me? seeing you hated me, & drove me out from among you?
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Wee shall see by the sequel of the matter, that Isaack nourished no spite nor bitternesse,
we shall see by the sequel of the matter, that Isaac nourished no spite nor bitterness,
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nor any desire of reuengement in his heart: For hee was quickly appeased:
nor any desire of revengement in his heart: For he was quickly appeased:
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and when he vpbrayed Abimilech and all his company, that they had hated and persecuted him:
and when he upbrayed Abimelech and all his company, that they had hated and persecuted him:
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it was not in manner, of any iniurie, so as we are accustomed to doe.
it was not in manner, of any injury, so as we Are accustomed to do.
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For if any spite be done vnto vs, or any wrong, wee sharpen our tongues to speake euill and to slaunder:
For if any spite be done unto us, or any wrong, we sharpen our tongues to speak evil and to slander:
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there is nothing but hatredes, contentions and wranglings:
there is nothing but hatreds, contentions and wranglings:
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to be short, if we could teare them in peeces, that haue hurt vs, we would willingly doe it.
to be short, if we could tear them in Pieces, that have hurt us, we would willingly do it.
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And this is it that Solomon sayth: That hatred discouereth reproches, faultes and iniuryes.
And this is it that Solomon say: That hatred Discovereth Reproaches, Faults and injuries.
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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.
When the hearts then Are thus Set on fire, it is not possible but that the tongues also must overflow too outrage one against the other.
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But Isaack tooke no such course: but we haue to note, that whensoeuer wee shall be patient that this letteth not,
But Isaac took no such course: but we have to note, that whensoever we shall be patient that this lets not,
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but that we vse our libertie, to shew them that haue faulted, the wrong that they haue done vnto vs,
but that we use our liberty, to show them that have faulted, the wrong that they have done unto us,
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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:
and so make them to understand their offence: to the end all may profit them. It is true that in this case we must thoroughly examine our affection:
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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,
for it is a very hard and rare thing, that a man who shall have been provoked & offended, that he should not be moved with Some passion,
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and so alwayes pursue his own particular cause. And therfore I haue said that we must enter into our selues, and diligently marke,
and so always pursue his own particular cause. And Therefore I have said that we must enter into our selves, and diligently mark,
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if we be not moued with some desire of reuenge, or taynted with some hatred or rancour:
if we be not moved with Some desire of revenge, or tainted with Some hatred or rancour:
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when wee shall haue thorowely knowen this, and finde our selues cleere, then we may haue an open mouth to shewe them their offence, that shall haue wronged vs, not too be reuenged in condemning of them:
when we shall have thoroughly known this, and find our selves clear, then we may have an open Mouth to show them their offence, that shall have wronged us, not too be revenged in condemning of them:
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but to the ende that they flatter not them selues in their sinnes, as this is a very commō euil amongst men.
but to the end that they flatter not them selves in their Sins, as this is a very Common evil among men.
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Loe then a poynt which we haue diligently to marke:
Loe then a point which we have diligently to mark:
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that is, that the patience of the faithfull is not without all touch of any passion,
that is, that the patience of the faithful is not without all touch of any passion,
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neither is it against this, that we frankly shewe them:
neither is it against this, that we frankly show them:
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yee haue doone me wrong, and yee haue offended GOD, and yee haue had no occasion to doe so: and yet:
ye have done me wrong, and ye have offended GOD, and ye have had no occasion to do so: and yet:
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that they alwayes haue speciall regarde vnto the saluation of those, who haue persecuted them, and haue beene their enemyes.
that they always have special regard unto the salvation of those, who have persecuted them, and have been their enemies.
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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 this that Isaac nippeth them withal, was undoubtedly as an admonition, whereby he sought the good and salvation of them, to whom he spoke so bluntly:
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For if he had dissembled it, what profite might come to him thereby? The others woulde haue thought it depe hypocrisie,
For if he had dissembled it, what profit might come to him thereby? The Others would have Thought it deep hypocrisy,
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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:
if he had made show to have been contented & well pleased with them, and that he had nothing but honey in his Mouth, and have said: Lo it is even so:
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Abimilech knowing himselfe to be faultie would haue thought, See, a double man and a lyer.
Abimelech knowing himself to be faulty would have Thought, See, a double man and a liar.
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Loe what they gaine that dissemble so much, and set such a faire coūtenance vpon it.
Loe what they gain that dissemble so much, and Set such a fair countenance upon it.
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So then, although the Children of God be patient, and that they be alwayes ready ro forgiue all wronges committed againste them,
So then, although the Children of God be patient, and that they be always ready ro forgive all wrongs committed against them,
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and haue not any maner of wayes cācred harts against their enemyes, yet they cease not oftentimes too say, See wherein you haue done me wronge:
and have not any manner of ways cankered hearts against their enemies, yet they cease not oftentimes too say, See wherein you have done me wrong:
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and this is to shewe that they walke in all roundnes & simplicitie. And this ende ought alwayes to be kept:
and this is to show that they walk in all roundness & simplicity. And this end ought always to be kept:
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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,
that is to say, when we shall be grieved, or any wrong or extortion shall be done unto us, that yet we procure always the good of our enemies,
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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:
and that the reproofs and accusations that we make unto them, be so many advertisement or Warnings to draw them to the right Way, and to touch them:
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too the intent they be not hardened and made obstinate, and that they may be better aduised in time too come,
too the intent they be not hardened and made obstinate, and that they may be better advised in time too come,
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and that they fight not against God, thinking they haue too do with men:
and that they fight not against God, thinking they have too do with men:
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as it is very like that Isaack did here, who woulde likewise prouide for the time too come.
as it is very like that Isaac did Here, who would likewise provide for the time too come.
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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 this shall very lawful for us, when we shall have suffered any wrong, to do as as lies in us, to rid our selves from it.
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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:
For although our Lord Iesus christ commands us to be ready, when we shall have received one blow upon the one cheek to turn the other:
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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:
Yet it means not that we should go & provoke our enemies, & give them occasion to vex us We ought to avoid this as as is possible for us:
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& by all good and louing meanes wee ought to stop their malice who haue no feare of God in them.
& by all good and loving means we ought to stop their malice who have no Fear of God in them.
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Isaack then had respect to himselfe in this case:
Isaac then had respect to himself in this case:
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But it was not too the ende too be auenged, nor to render like for like:
But it was not too the end too be avenged, nor to render like for like:
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He onely contented himselfe to haue sette a barre against all those which had intreated him euill and dealte vniustly with him before time:
He only contented himself to have Set a bar against all those which had entreated him evil and dealt unjustly with him before time:
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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.
to the end they might be stayed, and might surcease from such wrongs. This briefly is that we have to Learn out of this place.
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And this rule is very necessary:
And this Rule is very necessary:
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For oftentimes when men are reconcyled one to the other, they must be silent and then there shall neede none other meane:
For oftentimes when men Are reconciled one to the other, they must be silent and then there shall need none other mean:
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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.
and he yet who shall have sustained the greatest wrong, he shall have more liberty and more boldness too justify himself, against them that would make us believe that the Lamb hath troubled the water.
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Let vs marke well therefore, that when any shall haue doone wrong to his neighbour,
Let us mark well Therefore, that when any shall have done wrong to his neighbour,
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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,
if he come not to pursue his particular quarrels so stoutly, that he rest thereupon, that it shall be good that eke one be advertised,
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and that hee which hath doone the wronge, notwithstanding knowe it, confesse it, and be hābled in it:
and that he which hath done the wrong, notwithstanding know it, confess it, and be hambled in it:
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but we see that this greatly profited not:
but we see that this greatly profited not:
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so farre of was it that Isaack pursued not the matter to the vttermoste, although hee sawe that his admonition was not receiued,
so Far of was it that Isaac pursued not the matter to the uttermost, although he saw that his admonition was not received,
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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:
and that it touched not their hearts, to whom he he had spoken: howsoever it was, he dealt not spitefully against them. Notwithstanding mark Abimelech who say:
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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:
Like as we have been friendly unto thee, and have done thee no hurt, so swear unto us that thou wilt At tempt nothing against us Abimelech not only Hideth the evil which he hath committed, and would excuse it:
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but he boasteth that he hath done his dutie woonderful well towards Isaack: and this is the common manner, as we haue said:
but he boasts that he hath done his duty wondered well towards Isaac: and this is the Common manner, as we have said:
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For there is nothing more harde for a man then to condemne him selfe: although he feele him selfe faultie.
For there is nothing more harden for a man then to condemn him self: although he feel him self faulty.
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Men wil be drawen sooner to any thing then to this lowlines, which yet notwithstanding is a token necessarily required to true repentaunce.
Men will be drawn sooner to any thing then to this lowliness, which yet notwithstanding is a token necessarily required to true Repentance.
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For if a man feele that hee haue faulted, and haue true repentaunce, he must needes confesse him selfe giltie before God,
For if a man feel that he have faulted, and have true Repentance, he must needs confess him self guilty before God,
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and likewise towards his neighboure, when it shalbe requisite.
and likewise towards his neighbour, when it shall requisite.
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And therefore our Sauiour Christ also exhorteth vs, that if we haue any quarrell against our neighbours, that is too say,
And Therefore our Saviour christ also exhorteth us, that if we have any quarrel against our neighbours, that is too say,
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if wee haue offended them, that rather we should leaue our sacrifices at the altar, to the end to seeke agreement,
if we have offended them, that rather we should leave our Sacrifices At the altar, to the end to seek agreement,
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thā to flatter our selues, and to harden our hearts, despising those to whom weare bound.
than to flatter our selves, and to harden our hearts, despising those to whom wear bound.
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Nowe he speaketh of that time of the sacrifices:
Now he speaks of that time of the Sacrifices:
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but that was as much as if he should haue saide, that we cannot pray vnto God,
but that was as much as if he should have said, that we cannot pray unto God,
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nor do any thing that shalbe acceptable vnto him, as long as we disdaine to repaire the faultes which we haue committed.
nor do any thing that shall acceptable unto him, as long as we disdain to repair the Faults which we have committed.
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Now although God commaūd vs neuer so straightly to humble our selues, when we haue offended,
Now although God command us never so straightly to humble our selves, when we have offended,
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yet can none attaine vnto this way:
yet can none attain unto this Way:
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and that is heere sufficiently taught vs in the person of Abimilech & of his companions.
and that is Here sufficiently taught us in the person of Abimelech & of his Sodales.
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For men are so blinded bothe with selfeloue, pride and arrogancie, that they can not in any case be brought to this, to say: I haue offended:
For men Are so blinded both with Self-love, pride and arrogancy, that they can not in any case be brought to this, to say: I have offended:
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for they are alwayes ashamed to confesse their fault: and yet notwithstāding are not ashamed to be condēned before God and his Angels:
for they Are always ashamed to confess their fault: and yet notwithstanding Are not ashamed to be condemned before God and his Angels:
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and yet whē they haue remorse in them selues, they must condemne themselues in spight of their teeth.
and yet when they have remorse in them selves, they must condemn themselves in spite of their teeth.
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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:
They can trimly trace out all the ways that can be to maintain their corruption, they have their goodly starting holes, to uphold themselves in their mischievous cause:
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but whē they shal haue woon both great & small, whether it be through corruption or fauor,
but when they shall have won both great & small, whither it be through corruption or favour,
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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:
or by any other means, and all the world stand for them, yet must they in the end come to the judgement of their own conscience which they cannot abide:
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and as I haue saide, there they shall find themselues to haue gotten nothing by al their fetches & starting holes:
and as I have said, there they shall find themselves to have got nothing by all their Fetches & starting holes:
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For maugre their beards wil they nil they, they must feele thēselues guilty before God.
For maugre their beards will they nil they, they must feel themselves guilty before God.
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Nowe when this is set before vs, it is not to the ende that wee should sleepe in any such vice:
Now when this is Set before us, it is not to the end that we should sleep in any such vice:
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but to the intent, that we knowing our selues to bee subiecte vnto it, should the rather seeke for remedie.
but to the intent, that we knowing our selves to be Subject unto it, should the rather seek for remedy.
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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:
When Moses Says Therefore that Abimelech made as if he had well acquitted himself towards Isaac (and we know the contrary by that which hath been rehearsed) it was not only to show that Abimelech was an hypocrite & a double man:
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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,
but it was also to Set a looking glass before our eyes, to the end we might know that there is not any one among us, which is not inclined to flatter himself,
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and who is not bent to boulster out an ill cause:
and who is not bent to bolster out an ill cause:
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although he were sufficiently conuinced to haue offended, that yet neuerthelesse pride would not suffer vs to submitte our selues.
although he were sufficiently convinced to have offended, that yet nevertheless pride would not suffer us to submit our selves.
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Loe then Moyses purpose and drifte.
Loe then Moses purpose and drift.
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So then, what haue we to doe? that euery one gage and sounde himselfe to the bottome to finde what is in him:
So then, what have we to do? that every one gage and sound himself to the bottom to find what is in him:
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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 After we have duly examined our selves, we shall find that there is not any one of us that would not hide his Faults,
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and that would not wronge his aduersary, when wee haue any quarrell:
and that would not wrong his adversary, when we have any quarrel:
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and heerevpon it is that wee seeke out goodly coulours to excuse our selues, and starting holes & delays:
and hereupon it is that we seek out goodly colours to excuse our selves, and starting holes & delays:
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& turn (as they say) black to white, and white into blacke, that wee might iustifie our selues.
& turn (as they say) black to white, and white into black, that we might justify our selves.
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Seeing therfore that we are subiect to such an euil, let vs fight against it.
Seeing Therefore that we Are Subject to such an evil, let us fight against it.
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For it is not inough for vs to fele our vice, but we must forsake it,
For it is not enough for us to feel our vice, but we must forsake it,
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& in forsaking it, we must yet resist it, albeit we can not altogither get the vpper hand of it.
& in forsaking it, we must yet resist it, albeit we can not altogether get the upper hand of it.
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And when we shal come to put this in practise, & shal haue offended this man heere,
And when we shall come to put this in practice, & shall have offended this man Here,
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and that man there, let vs not looke vpon men to bleare our eyes:
and that man there, let us not look upon men to blear our eyes:
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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:
but let every man withdraw himself into his own secret, & say, Go to, what can I do now? It is true that I might justly do wrong unto mine adversary:
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for he hath offended me thus & thus:
for he hath offended me thus & thus:
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but notwithstāding am I innocent before God & his Angels? It is meete that I begin to iudge my selfe.
but notwithstanding am I innocent before God & his Angels? It is meet that I begin to judge my self.
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For although that I be a poore blinde wretch, yet for al that I feele in my self that I haue offēded,
For although that I be a poor blind wretch, yet for all that I feel in my self that I have offended,
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& I cannot ly vnto my self:
& I cannot lie unto my self:
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& in the meane while wil God be deceiued? When I haue cunnnigly dissembled, will not he finde out the least drop for all that.
& in the mean while will God be deceived? When I have cunnnigly dissembled, will not he find out the least drop for all that.
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So then there is no other meane to bee absolued and released before God, but this, that I condemne my selfe.
So then there is no other mean to be absolved and released before God, but this, that I condemn my self.
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Marke then, I say, how we ought to practise this doctrine, and to apply it to our vse and commoditie.
Mark then, I say, how we ought to practise this Doctrine, and to apply it to our use and commodity.
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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,
And to be short, how oftensoeuer we offend, let us note that Repentance Containeth in it Confessi, not to go and whisper in the ear of a Priest,
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as was doone in the Papacie:
as was done in the Papacy:
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but a confession to giue glory to God, and likewise to make amendes for the faulte which was committed against our neighbours.
but a Confessi to give glory to God, and likewise to make amends for the fault which was committed against our neighbours.
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And therefore, they who committed any wrong or outrage against another, it behoued them to labour the amendment thereof, in humbling themselues,
And Therefore, they who committed any wrong or outrage against Another, it behooved them to labour the amendment thereof, in humbling themselves,
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and howsoeuer it was not to be ashamed to say, I haue offended you: I pray you forgiue mee.
and howsoever it was not to be ashamed to say, I have offended you: I pray you forgive me.
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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 mark also how we shall obtain favour and forgiveness before God, and by what means those wrongs we have done to our neighbours shall not cry out for vengeance against us:
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For vndoubtedly, although they to whom we haue done the wrong, content them selues, and think no more of it,
For undoubtedly, although they to whom we have done the wrong, content them selves, and think no more of it,
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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,
yet the evil shall enrolled before God, & cry more loud before his majesty, then if all men were armed and Set them selves against us So then, to the end our Faults may be blotted out & defaced before God,
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& that there be no cry that may hasten the Lord to iudgement against vs, by reason of the offences that we haue committed, let vs learne in such sort to appease al strifes & quarrels that euery one may preuent it by humbling himself with an vpright & pure cōfession.
& that there be no cry that may hasten the Lord to judgement against us, by reason of the offences that we have committed, let us Learn in such sort to appease all strifes & quarrels that every one may prevent it by humbling himself with an upright & pure Confessi.
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This is that we haue to marke vpon this point.
This is that we have to mark upon this point.
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Now on the otherside, we see as I haue already touched, that Isaack had not as a man would say,
Now on the otherside, we see as I have already touched, that Isaac had not as a man would say,
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an hart puffed vp, neither that nourished any manner of rancour against such as had beene his enemyes:
an heart puffed up, neither that nourished any manner of rancour against such as had been his enemies:
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for he pursued them not, he had in deede speciall cause against Abimilech and his company:
for he pursued them not, he had in deed special cause against Abimelech and his company:
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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,
For as Saint Paul say, they which Are not of the flock & body of the Church, we cannot judge them, to the end to bring them to Repentance,
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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.
as we may those which make profession of Christianity, who ought out of hand (as much as lies in them) to receive admonition of their Faults.
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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.
For this is the order which GOD hath Set amongst all those that Are his, that we should be Subject to receive admonition both from great and small.
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So that there is, as it were, a mutuall iurisdiction without the sworde, and without authoritie, if we doe our duetie.
So that there is, as it were, a mutual jurisdiction without the sword, and without Authority, if we do our duty.
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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.
For every one having the word of God in his Mouth is as a Judge, to show his neighbour the Faults which he hath committed.
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He shall be a iudge in one respect & he shall suffer himself to be iudged in an other.
He shall be a judge in one respect & he shall suffer himself to be judged in an other.
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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,
Mark then, how we judge these that Are of the household, as S. Paul say, that is to say, such as Are of our body,
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and of the Religion of the faithful, and of the children of God.
and of the Religion of the faithful, and of the children of God.
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But those that are without, although we condemne them, yet can not we call them so familiarly, to say, Thou haste offended.
But those that Are without, although we condemn them, yet can not we call them so familiarly, to say, Thou haste offended.
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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.
For they have no such acquaintance with us, and there is no such mutual right, as there is among the members of the body of the Church.
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And this is the cause why Isaack dealeth not so earnestly with Abimelech and his people,
And this is the cause why Isaac deals not so earnestly with Abimelech and his people,
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as if they had bin knit together in one faith, & worshipped the same God,
as if they had been knit together in one faith, & worshipped the same God,
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and had beene of one Church, and had had one and the selfe same order established amongest them.
and had been of one Church, and had had one and the self same order established amongst them.
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It is very like that Isaack would not haue passed this ouer to haue saide vnto him:
It is very like that Isaac would not have passed this over to have said unto him:
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What? Come you hither with your bragges, making as though you were my good friends,
What? Come you hither with your brags, making as though you were my good Friends,
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and had vsed nothing but courtesie towardes mee? And what courtesie was that to denie me water,
and had used nothing but courtesy towards me? And what courtesy was that to deny me water,
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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:
yea and too dam up the wells that I had dug by mine own labour and the sweat of those that were mine? And this could bring you no loss or hindrance:
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and yet through malice you haue gone about to put out mine eyes:
and yet through malice you have gone about to put out mine eyes:
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and in the ende you haue driuen me out and haue not suffered mee too dwell amongest you.
and in the end you have driven me out and have not suffered me too dwell amongst you.
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And what friendship was this? Isaack therefore might haue stoode too haue mainteyned his cause,
And what friendship was this? Isaac Therefore might have stood too have maintained his cause,
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if Abimelech had bene capable to haue receiued such reproofe: but it was ynough for him freely to haue layde open his affection.
if Abimelech had be capable to have received such reproof: but it was enough for him freely to have laid open his affection.
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For seeing Abimelech would not be corrected, neither had any such repentance as was requisite for him: therevpon he leaueth him.
For seeing Abimelech would not be corrected, neither had any such Repentance as was requisite for him: thereupon he Leaveth him.
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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.
So them, when we shall have laboured to bring those to Repentance that have offended, if we see them obstinate, we can no further press or urge them.
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It is true that if they be members of the Church, wee must followe them, to the ende they continue not obstinate,
It is true that if they be members of the Church, we must follow them, to the end they continue not obstinate,
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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.
and if they will not endeavour too open them selves, and that we see they will not be displeased with their Faults, that yet nevertheless we hold them as vanquished.
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For marke howe it behooueth vs to handle them who are so wilde and harde hearted.
For mark how it behooveth us to handle them who Are so wild and harden hearted.
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My friende, nowe thou shewest thy impudencie: before I wel perceiued that thou wast strayed out of the right path:
My friend, now thou shewest thy impudency: before I well perceived that thou wast strayed out of the right path:
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but nowe I see that thou art altogither desperate and without hope: For thou doest manifestly despite God.
but now I see that thou art altogether desperate and without hope: For thou dost manifestly despite God.
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And what gettest thou either in this or in that? For thine offence is well knowen.
And what gettest thou either in this or in that? For thine offence is well known.
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And thus wee may very wel beate thē downe, who imagine through toughnes & stubbernes to winne their cause.
And thus we may very well beat them down, who imagine through toughness & Stubbornness to win their cause.
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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:
But if we have to do with those, which have no acquaintance with us, and Are not our brothers, let it suffice us too have showed them the truth in one word:
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For this shalbe dearely inough bought of them, if they thinke not better vpon it to humble them selues.
For this shall dearly enough bought of them, if they think not better upon it to humble them selves.
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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:
And for our part when we shall be reproved for any offence, let us not wait for any long process and such great inquests too be convinced as it were by fine force of many Witnesses:
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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:
but let us receive correction patiently As soon as it shall offered us, & not be like to those that throw up an handful of Ashes, to take away the clear Light:
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let vs therfore cōfesse our faults: for this is the only remedy, except we wil resist god:
let us Therefore confess our Faults: for this is the only remedy, except we will resist god:
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& let vs know that whē any warning or admonitiō shall be giuē that then God would haue his grace felte of vs,
& let us know that when any warning or admonition shall be given that then God would have his grace felt of us,
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and that hee is carefull too drawe vs backe, to the ende wee should not perishe, that wee should not remaine obstinate,
and that he is careful too draw us back, to the end we should not perish, that we should not remain obstinate,
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and that Sathan should not take possession of vs. Let vs knowe this, too the ende wee may come to repentaunce and true lowlinesse.
and that Sathan should not take possession of us Let us know this, too the end we may come to Repentance and true lowliness.
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Nowe Isaack sheweth yet better, that hee keepeth no minde of reuengement or enmitie, although they had offended him:
Now Isaac shows yet better, that he Keepeth no mind of revengement or enmity, although they had offended him:
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For hee prepareth a banquet, and they eate and drinke togither. Loe here a pointe which wee haue well too meditate vppon.
For he Prepareth a banquet, and they eat and drink together. Loe Here a point which we have well too meditate upon.
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For this also sheweth, howe that we must fight agaynst our passions, all the tyme of our lyfe:
For this also shows, how that we must fight against our passion, all the time of our life:
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so that this is as it were the A b c of Christians, not too requite euill for euill:
so that this is as it were the A b c of Christians, not too requite evil for evil:
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but contrariwise too render good for euill, and to get the victorie in this matter: the which can not enter into our fansie.
but contrariwise too render good for evil, and to get the victory in this matter: the which can not enter into our fancy.
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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:
This I say, is as it were our A B C: and there is no such perfection in us, but that we should begin Here:
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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:
That so soon as we desire and have a will to serve God, it behooveth that we be spoiled of all bitterness, hatred & rancour, of all desire to revenge, not only to forgive our enemies without procuring of their hurt:
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but also that wee bee readie too doo them good.
but also that we be ready too do them good.
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But nowe who is hee that dischargeth him selfe herein of the hundreth parte? But we shall find,
But now who is he that dischargeth him self herein of the Hundredth part? But we shall find,
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albeit it seemeth that many are (as they saye) petie Angelles, and haue nothing but a feruent desire to serue god,
albeit it seems that many Are (as they say) petie Angels, and have nothing but a fervent desire to serve god,
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& to honor him, yea & there is nothing in thē but loue, & they are therin resolute & setled:
& to honour him, yea & there is nothing in them but love, & they Are therein resolute & settled:
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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.
yet As soon as they be provoked, the poison so breaks forth and afterwards dwells so long in them, that they keep the remembrance of Some small offence, in their hearts all the time of their life.
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When we see therefore that we can not bee purged at the first daye, nor the first yeare, of this curssed affection of reuenge,
When we see Therefore that we can not be purged At the First day, nor the First year, of this cursed affection of revenge,
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so much the more we must applie this remedie, to the ende we may bee ordred and gouerned by the spirit of God:
so much the more we must apply this remedy, to the end we may be ordered and governed by the Spirit of God:
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not to remaine asleepe in enimities & rancours: but willingly to forgiue them, and to be throughly patient in all things.
not to remain asleep in enmities & rancour's: but willingly to forgive them, and to be thoroughly patient in all things.
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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:
And so, we shall have well profited all the time of our life, when we shall have learned, to what use this history of Isaac is rehearsed unto us:
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that is, that hee prepared a banquet for his enimies, not in a ceremonie, or for fashion sake onely,
that is, that he prepared a banquet for his enemies, not in a ceremony, or for fashion sake only,
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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.
but to show that he was pure & clean from all malice, and that he had forgotten and buried all the offences, whereat they might pick any quarrels.
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Nowe it is saide a little after: That they made a Couenant togither, and sware eche to other.
Now it is said a little After: That they made a Covenant together, and sware eke to other.
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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:
It is true that Isaac had the hurt, when the other demanded of him, that he would promise & swear unto them not to wrong them nor hurt them:
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For they had had sufficiēt proofe, that they had not founde him a violent man, nor one giuen to doo any harme.
For they had had sufficient proof, that they had not found him a violent man, nor one given to do any harm.
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Wherefore come they then to disquiet him farther? He might haue put all this backe:
Wherefore come they then to disquiet him farther? He might have put all this back:
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but he dooth yeeld something of his right:
but he doth yield something of his right:
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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:
as when we would purchase peace among men, we must always have this mean, not to give it them wholly, who have done us wrong:
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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.
but for all that, not too too extremely too challenge and hold whatsoever belongeth unto us, without yielding unto them one crumb, (as they say) thereof.
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For if euery man should be so giuen to his own particular right, men could neuer bee vnited and knit togither:
For if every man should be so given to his own particular right, men could never be united and knit together:
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and although they were, they could neuer cease from day to day too haue newe occasions to deuoure and eate vp one another.
and although they were, they could never cease from day to day too have new occasions to devour and eat up one Another.
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There is therefore but one way to nourishe peace and concorde: and that is, that no man seeke that which is his owne:
There is Therefore but one Way to nourish peace and concord: and that is, that no man seek that which is his own:
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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.
as also S. Paul makes mention thereof, speaking unto us of Charity, 1. Corinth. 13. Chapter, where he Saith expressly, That Charity hath this property, Not too seek her own.
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And further, when hee exhorteth vs too liue peaceably, and that wee shoulde loue brotherly fellowshippe,
And further, when he exhorteth us too live peaceably, and that we should love brotherly fellowship,
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and that none of vs shoulde giue him selfe too ambition, nor haue a desire too bee more, greater,
and that none of us should give him self too ambition, nor have a desire too be more, greater,
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and higher, and too haue the vpper hande:
and higher, and too have the upper hand:
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For the woorde which hee vseth, meaneth, there should bee no desire of superioritie or hauing the vpper hand.
For the word which he uses, means, there should be no desire of superiority or having the upper hand.
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Now, as long as we shall haue this desire (as I haue sayde,) Loe as it were a fire blowed vp and kindled:
Now, as long as we shall have this desire (as I have said,) Lo as it were a fire blowed up and kindled:
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there are a thousande wayes which Satan will finde to set vs at such discorde, at warre, dissention,
there Are a thousande ways which Satan will find to Set us At such discord, At war, dissension,
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& such contention, that it should seeme we would ouerthrowe all.
& such contention, that it should seem we would overthrown all.
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So, let vs marke well, to the ende that we may dwell in friendship & brotherly concorde with our neighbours, it behooueth euery one that he forsake and yeeld of his owne right,
So, let us mark well, to the end that we may dwell in friendship & brotherly concord with our neighbours, it behooveth every one that he forsake and yield of his own right,
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and that euery one keepe not this extremitie, to say, I wil keepe whatsoeuer is mine,
and that every one keep not this extremity, to say, I will keep whatsoever is mine,
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& will pursue it, and forgo nothing by no maner of meanes whatsoeuer.
& will pursue it, and forgo nothing by no manner of means whatsoever.
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Whē we shal deale thus, certainly the Deuil will alwayes finde some cunning, to kindle the fire of discord and strife of words,
When we shall deal thus, Certainly the devil will always find Some cunning, to kindle the fire of discord and strife of words,
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& in the ende of warre. This therefore is that which we haue to learne cōcerning this text.
& in the end of war. This Therefore is that which we have to Learn Concerning this text.
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But here by the way wee see that it is lawfull for the childrē of God to enter into league & friendship with heathen people,
But Here by the Way we see that it is lawful for the children of God to enter into league & friendship with heathen people,
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and such as professe nothing but false religion:
and such as profess nothing but false Religion:
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as long as it is not to ioine our selues with them, not too drawe in the same yoke.
as long as it is not to join our selves with them, not too draw in the same yoke.
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For we must marke well, that admonitiō of Paule, who saith: Take heede that you drawe not in the yoke togither with vnbeleeuers:
For we must mark well, that admonition of Paul, who Says: Take heed that you draw not in the yoke together with unbelievers:
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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:
For he speaks this by Way of comparison, as if two oxen were coupled together, to draw in one yoke, they must one answer the other:
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& though they be wilde & sometimes straggle, yet beeing tyed together by the necks with the yoke, they must followe the same traine.
& though they be wild & sometime straggle, yet being tied together by the necks with the yoke, they must follow the same train.
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Sainct Paule would shewe vs, that wee must not bee coupled with vnbeleeuers, in such sorte, that wee bee holden with their chaines,
Saint Paul would show us, that we must not be coupled with unbelievers, in such sort, that we be held with their chains,
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and that wee bee so entanged with them, that wee consente vnto euill, neither in any respect too bee tyed therein:
and that we be so entanged with them, that we consent unto evil, neither in any respect too be tied therein:
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but onely for too nourishe peace, too stoppe outrages and violences, it shal alwayes be lawful for vs too enter into league with them.
but only for too nourish peace, too stop outrages and violences, it shall always be lawful for us too enter into league with them.
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Let vs take heede therefore that wee bee separated from all their malice, and therein that wee haue no acquaintance with them,
Let us take heed Therefore that we be separated from all their malice, and therein that we have no acquaintance with them,
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& 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:
& especially that we condemn their iniquity as as lies in us, so as we be not so much as Sodales and brothers with the wicked, no not accomplices:
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as it is sayde, specially in the 15. Psalme, that we must hare thē.
as it is said, specially in the 15. Psalm, that we must hare them.
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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,
But nevertheless, to stop their rage, and to take away all occasion of hurt, and to shut the door against them, to the end they put not in practise their lewd enterprises, we may well meet with their evil by making league with them, too the end they may not flow to all licentiousness of evil,
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when wee shall haue put such a barre first before them.
when we shall have put such a bar First before them.
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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:
Yea we see that God hath showed us this favour and grace, that we should take his name to witness, to the end we might be assured either of other:
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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.
whereby he shows, how acceptable a thing Concord among men is unto him, & in what detestation he hath all quarrels, wars, wrongs, hurts, outrages and oppressions, which men shall do eke unto other.
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For this is no small matter, that God giueth his owne name so to bee vsed,
For this is no small matter, that God gives his own name so to be used,
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and as it were, pawneth it.
and as it were, pawneth it.
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And when a Prince must giue some of his childrē for hostage, hee will doo it with great difficultie and much a doe:
And when a Prince must give Some of his children for hostage, he will do it with great difficulty and much a do:
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but our Lorde giueth his owne Name for hostage, when there is cause of nourishing peace amongest vs,
but our Lord gives his own Name for hostage, when there is cause of nourishing peace amongst us,
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yea and when the matter standes so, that Concorde must bee had with infidells, too the ende they may leaue of to rage against vs,
yea and when the matter Stands so, that Concord must be had with Infidels, too the end they may leave of to rage against us,
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and not hurt vs. Seeing then God hath vouchsafed too lende his owne Name too this purpose,
and not hurt us Seeing then God hath vouchsafed too lend his own Name too this purpose,
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so much the more ought we too be bente, to seeke by all the meanes that can bee, that men may bee peaceable,
so much the more ought we too be bent, to seek by all the means that can be, that men may be peaceable,
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and that wee haue no quarelles with them, yea that we seeke too appease them that are raised vp:
and that we have no quarrels with them, yea that we seek too appease them that Are raised up:
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wee must (asmuch as lieth in vs) preuent them:
we must (as as lies in us) prevent them:
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but yet if wee can not altogether perfourme it, when we shall see any quarelles begun, wee should endeuour too kill it:
but yet if we can not altogether perform it, when we shall see any quarrels begun, we should endeavour too kill it:
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yea by the meane that I haue already spoken of:
yea by the mean that I have already spoken of:
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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.
that is too say, by foregoing our right, as as shall be possible for us This then is the sum of that we have too Learn.
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Nowe it is not sayd in this place, in what forme they sware:
Now it is not said in this place, in what Form they sware:
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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,
but we shall find afterwards, that Isaac always made his other unto the living and everlasting God, rendering honour unto him too whom it belonged,
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albeit hee had to do with heathen people, who had forged idolles and corrupted the true seruice of GOD through their owne superstitions:
albeit he had to do with heathen people, who had forged Idols and corrupted the true service of GOD through their own superstitions:
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yet continued he in his owne soundnes.
yet continued he in his own soundness.
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Therevpon it is sayd, that his seruantes being returned, (as we expounded yesterday) they sayde vnto him: We haue founde liuing water.
Thereupon it is said, that his Servants being returned, (as we expounded yesterday) they said unto him: We have found living water.
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And after he addeth concerning Esau: That he tooke a wife from among the Hethites, yea twoo wiues:
And After he adds Concerning Esau: That he took a wife from among the Hittites, yea twoo wives:
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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:
which were bitter to the Souls of Isaac and Rebecca. Here we see on the one side, how God would Comfort his servant every Way:
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For it was not onely shevved him that he should be assured from thence forth that none should hurt him:
For it was not only showed him that he should be assured from thence forth that none should hurt him:
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seeing the king himselfe of the countrie was come to seeke to him:
seeing the King himself of the country was come to seek to him:
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but also he had water giuen him, which he might enioye peaceably and quietly as his owne.
but also he had water given him, which he might enjoy peaceably and quietly as his own.
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When therefore our Lord sheweth this great fauour towards Isaack, let vs knowe that he tēpteth not his aboue their strength,
When Therefore our Lord shows this great favour towards Isaac, let us know that he tempts not his above their strength,
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but alwayes sweeteneth their afflictions in such sorte, that they shall not be as it were euer oppressed & quite ouerthrowen:
but always sweeteneth their afflictions in such sort, that they shall not be as it were ever oppressed & quite overthrown:
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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,
and let us hope, that altogether like as Isaac was upholden, and that God After he had afflicted him, looked also again unto him to give him somewhat wherewith to Comfort him,
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so likewise must we waite, & thē we shal not be deceiued, if we rest there,
so likewise must we wait, & them we shall not be deceived, if we rest there,
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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,
For God Knoweth our fraieltie, and there is no doubt but he will always give us such taste of his mercy & favour, that we shall have good cause to bless his name,
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and haue no occasion to grieue our selues in such sort, that we knowe not how to comfort our selues any more in him.
and have no occasion to grieve our selves in such sort, that we know not how to Comfort our selves any more in him.
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But the principal point is, that Esau tooke two wiues from among the Hethites.
But the principal point is, that Esau took two wives from among the Hittites.
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Here wee begin to see already that Esau was not only once prophane, but that he went on in that course,
Here we begin to see already that Esau was not only once profane, but that he went on in that course,
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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,
and gave him self wholly thereto, as we have showed heretofore, that After he had well filled his belly with the pottage, that Iacob his brother had prepared for him,
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& 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:
& when he had eaten & drunk, he went his Way, & despised his birthright. Moses also rehearseth now that he took two wives from among the Hittites:
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for if hee had had any remorse within him, & that he had esteemed the promise of the spirituall inheritance made vnto his father, it is certaine, that hee would haue holden him selfe as separate from all those people.
for if he had had any remorse within him, & that he had esteemed the promise of the spiritual inheritance made unto his father, it is certain, that he would have held him self as separate from all those people.
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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:
For he knew full well, how his grandfather Abraham had behaved himself in that point, that he had made his servant to swear solemnly, that he should not take a wife for his son Isaac in that land of Canaan:
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hee knewe that his mother was sought after, in a farre countrie, in Mesopotamia, bicause god would haue this house as it were apart,
he knew that his mother was sought After, in a Far country, in Mesopotamia, Because god would have this house as it were apart,
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& would not haue it mingled & mashed with those of that country.
& would not have it mingled & mashed with those of that country.
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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,
What does he Therefore, when he Takes two wives of the inhabitants of Canaan, whom God had accursed? This was as as if he had forsaken the promise of salvation,
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and as though he had renounced, to make any more reckoning therof thē if it had not bin worth a straw.
and as though he had renounced, to make any more reckoning thereof them if it had not been worth a straw.
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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,
Lo one testimony already how Esau made him self unworthy of his birthright: & this Come to pass Because he was not governed by the Spirit of God,
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as also wee haue shewed before, that God wil so holde in & keepe his elect,
as also we have showed before, that God will so hold in & keep his elect,
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& in such sort ratifie & seale in their harts his goodnes & fatherly adoptiō, that they shal soare vp to him,
& in such sort ratify & seal in their hearts his Goodness & fatherly adoption, that they shall soar up to him,
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& despise this world, to the end they may reioice in those spirituall benefits hee hath prepared for thē:
& despise this world, to the end they may rejoice in those spiritual benefits he hath prepared for them:
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but cōtrariwise, he letteth loose the reynes to al those vvhō he hath reiected, in such sort, that they hardē thēselues:
but contrariwise, he lets lose the reins to all those vvhon he hath rejected, in such sort, that they harden themselves:
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& although this be not done al at once at the first push, yet notwithstāding a mā shal find in the end, that there is no seed of the feare of God, nor of godlines in them.
& although this be not done all At once At the First push, yet notwithstanding a man shall find in the end, that there is no seed of the Fear of God, nor of godliness in them.
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This therefore is the thing we haue to beare away vpō this place.
This Therefore is the thing we have to bear away upon this place.
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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:
And hereupon let us Learn in such wise too behave our selves, that always we labour to sunder our selves from them, that would draw us too destruction:
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For it is vvithout al doubt, that if vve liue ouer familiarly vvith the contemners of god, they vvill soone defile vs:
For it is without all doubt, that if we live over familiarly with the contemners of god, they will soon defile us:
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their fellovvship and conuersation is a deadly pestilence.
their fellowship and Conversation is a deadly pestilence.
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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 so much the rather it behooves us to walk with carefulness herein, taking good heed unto our selves that we defile not our selves with the filthinesses of this world.
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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:
And let us in the mean season acknowledge, that it is also a wondered providence of God, that he would have Esau too take twoo wives in this country:
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For this was too this end, that he might be as it were cut of frō the house of his father Isaack:
For this was too this end, that he might be as it were Cut of from the house of his father Isaac:
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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.
he loved him dearly, & although his wives vexed him, yet for all that he could not withdraw his heart from Esau, knowing notwithstanding that God had rejected him.
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And herein he resisted God, without euer thinking vpon the matter:
And herein he resisted God, without ever thinking upon the matter:
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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,
but God wrought therein After Another manner, when he saw such infirmity in his seruamt Isaac, he brought to pass in the end, that he must utterly forsake his son Esau Mark then how god ruled all in such sort, that his Church continued always in her smallness,
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as it were hidden vnder the earth, as though it had bin nothing ther remained no more but Iacob,
as it were hidden under the earth, as though it had been nothing there remained no more but Iacob,
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as wee shall see oftentimes, and Isaack was halfe spent:
as we shall see oftentimes, and Isaac was half spent:
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he was three score yeares olde, when his children were borne, and nowe was Esau of the age of fortie yeares when he tooke his wiues: Isaack therefore was very olde.
he was three score Years old, when his children were born, and now was Esau of the age of fortie Years when he took his wives: Isaac Therefore was very old.
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And concerning Iacob, he was also fortie yeares olde, and yet was not maried.
And Concerning Iacob, he was also fortie Years old, and yet was not married.
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And where then was this stock? It should seeme that the Church must quite perishe,
And where then was this stock? It should seem that the Church must quite perish,
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and all the promises of God bee vtterly abolished:
and all the promises of God be utterly abolished:
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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,
but although it were so small, that it was contemptible in men's Judgments, yet we see that God so well governed his Church, that it remained pure and sound,
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& that which was prophane was cut of from it: as if a house should be swept, & the sweepings be cast out of doores.
& that which was profane was Cut of from it: as if a house should be swept, & the sweepings be cast out of doors.
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So fell it out that Esau was reiected, and that Iacob remayned alone, as also the heritage was appointed to him.
So fell it out that Esau was rejected, and that Iacob remained alone, as also the heritage was appointed to him.
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But nowe let vs fal downe before the high maiestie of our good God, with acknowledging of our faultes,
But now let us fall down before the high majesty of our good God, with acknowledging of our Faults,
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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 praying him, that he will make us to feel them in such sort, that it may serve too make us continually to mourn before him,
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and to aske pardon thereof in such sorte, that we may labour to resist it,
and to ask pardon thereof in such sort, that we may labour to resist it,
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& more and more be withdrawen from it, vntill we shalbe thorowly clothed with his rightuousnes.
& more and more be withdrawn from it, until we shall thoroughly clothed with his righteousness.
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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.
And that he will support us in our Weaknesses, so as we leave not of to call upon him as our father, although we fallen many ways.
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So let vs all say, O almightie God, heauenly father, &c.
So let us all say, Oh almighty God, heavenly father, etc.
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The eleuenth Sermon of Iacob and Esau, Genesis 27. 3 Nowe it came to passe when Isaack was very olde, and his eyes began to be darke that hee could not see, that calling Esau his elder sonne, he said vnto him:
The Eleventh Sermon of Iacob and Esau, Genesis 27. 3 Now it Come to pass when Isaac was very old, and his eyes began to be dark that he could not see, that calling Esau his elder son, he said unto him:
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My sōne, who said vnto him, Loe here I am.
My son, who said unto him, Lo Here I am.
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4 Then he saide, Behold nowe, I am waxed olde, & I know not the day of my death:4 Then he said, Behold now, I am waxed old, & I know not the day of my death:
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5 Therfore take thy implements vnto thee, I pray thee, thy bowe and quiuer: and goe into the fields, and hunt some venisone for me.5 Therefore take thy implements unto thee, I pray thee, thy bow and quiver: and go into the fields, and hunt Some venisone for me.
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6 And prouiding some delicate dishes for me, euē as I loue, bring them vnto me, that I may eate,6 And providing Some delicate Dishes for me, even as I love, bring them unto me, that I may eat,
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and my soule may blesse thee before I die.
and my soul may bless thee before I die.
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7 (Nowe Rebecca heard Isaack when hee spake thus vnto Esau) Esau went therefore into the fielde to hunt venison which he would bring.7 (Now Rebecca herd Isaac when he spoke thus unto Esau) Esau went Therefore into the field to hunt venison which he would bring.
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8 But Rebecca spake vnto Iacob her sonne, saying: Loe I heard thy father speaking vnto Esau thy brother, saying:8 But Rebecca spoke unto Iacob her son, saying: Lo I herd thy father speaking unto Esau thy brother, saying:
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9 Bring mee venison, and prouide mee some daintie dishes which I may eate, afterwardes I will blesse thee before Iehoua, before I die.9 Bring me venison, and provide me Some dainty Dishes which I may eat, afterwards I will bless thee before Iehoua, before I die.
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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:
WE saw yesterday, how Esau by his marriage, showed sufficiently enough, that he had no great care Concerning that blessing which had been promised to the house of Abraham his father:
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For this was the stocke which must possesse the lande of Canaan.
For this was the stock which must possess the land of Canaan.
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It must therefore needes be, that the people which dvvelled there then, must be quite rooted out:
It must Therefore needs be, that the people which dwelled there then, must be quite rooted out:
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and this lande be vvholy dedicated to the people of God. Likewise, it must be purged from all polutions.
and this land be wholly dedicated to the people of God. Likewise, it must be purged from all pollutions.
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Loe howe Esau mingleth him selfe amongst them, whom God had already condemned:
Loe how Esau mingleth him self among them, whom God had already condemned:
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this therefore was a signe that he was falne from God, for otherwise he could not haue drawen neare too that people.
this Therefore was a Signen that he was fallen from God, for otherwise he could not have drawn near too that people.
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And if he would haue bin an heire of the promise, he should haue alwaies kept him selfe as one listed & chained in,
And if he would have been an heir of the promise, he should have always kept him self as one listed & chained in,
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and not haue mingled him self, which was no other thing but to stoppe the course of the grace that was promised.
and not have mingled him self, which was no other thing but to stop the course of the grace that was promised.
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But as we haue seene, he tooke wiues from amongest the Hethites.
But as we have seen, he took wives from amongst the Hittites.
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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.
Mark then how he renounced, as as lay in him the grace of God, through which the Whole stock of Abraham must possess the land of Canaan for an inheritance.
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But there was yet a seconde faulte:
But there was yet a seconde fault:
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For hee tooke two vviues, which vvas cōtrary to the lawe of mariage, as wee haue seene.
For he took two wives, which was contrary to the law of marriage, as we have seen.
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For the sentence which God had pronoūced to rest vpō, was, that a man shall haue an helpe, and not tvvoo nor three.
For the sentence which God had pronounced to rest upon, was, that a man shall have an help, and not tvvoo nor three.
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And further, when Eua vvas created, and that shee vvas giuē to Adā, it is said, that they should be two in one flesh.
And further, when Eve was created, and that she was given to Adā, it is said, that they should be two in one Flesh.
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Mark then the rule vvhich mē ought alvvaies to keepe.
Mark then the Rule which men ought always to keep.
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So then vvee see that Esau euen brake the bounds of al honestie, yea of nature it selfe,
So then we see that Esau even brake the bounds of all honesty, yea of nature it self,
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& that he vvas as a beastly man in this behalfe. It is true that his graundfather Abraham had tvvo vviues:
& that he was as a beastly man in this behalf. It is true that his grandfather Abraham had tvvo wives:
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but herein hee vvas too bee condempned. And besides it was not his desire that prouoked him therevnto:
but herein he was to be condemned. And beside it was not his desire that provoked him thereunto:
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but, his wife through ouermuch haste, brought him to it.
but, his wife through overmuch haste, brought him to it.
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And whē euery thing shal be wel waied, it was an inconsiderat zeale that he had to enioy that which God had promised him:
And when every thing shall be well weighed, it was an inconsiderate zeal that he had to enjoy that which God had promised him:
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that is to say, that his seed should be blessed. Nowe he had no childrē. He tooke therfore a secōd wife:
that is to say, that his seed should be blessed. Now he had no children. He took Therefore a secōd wife:
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but this was (as I haue said,) to peruert the order that God had established. He cōmitted euil therin:
but this was (as I have said,) to pervert the order that God had established. He committed evil therein:
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but in Esau what can we alledge, but that he was a dissolute man, & had nothing but vice & wickednes in him,
but in Esau what can we allege, but that he was a dissolute man, & had nothing but vice & wickedness in him,
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so that hee could not distinguish betwene mariage and whoredome? And this is the cause that he tooke two wiues.
so that he could not distinguish between marriage and whoredom? And this is the cause that he took two wives.
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Now it is very true that in this time, mariage was il kept amongst the peoples of the East:
Now it is very true that in this time, marriage was ill kept among the peoples of the East:
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For they were alwayes much giuē to their fleshly lustes:
For they were always much given to their fleshly lusts:
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in such sort, that beyond that which is called poligamie (that is to say, pluralitie of wiues,) they cōmitted incestes also very cōmonly.
in such sort, that beyond that which is called Polygamy (that is to say, plurality of wives,) they committed Incest also very commonly.
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And this was a natiō very beastly in this point, that they made no accōpt to prophane mariage:
And this was a Nation very beastly in this point, that they made no account to profane marriage:
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but this custome doth not therefore excuse Esau. And so, let vs marke wel, that this shalbe no excuse before God,
but this custom does not Therefore excuse Esau And so, let us mark well, that this shall not excuse before God,
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when wee shall say that euery man dooth so, and that wee haue a great sorte of companions:
when we shall say that every man doth so, and that we have a great sort of Sodales:
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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,
let us not think too be free thereby before him. Notwithstanding when vices do Reign in a country, and men make a law against them,
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if some neglect them, euery man flattereth himselfe, and euery man taketh for his warrant those vvhich haue led him too destruction.
if Some neglect them, every man Flattereth himself, and every man Takes for his warrant those which have led him too destruction.
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And (say they) such and such doe it well, and after when men come vnto them, and saye too them:
And (say they) such and such do it well, and After when men come unto them, and say too them:
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wherefore doe you so? ô see such a one did it wel.
Wherefore do you so? o see such a one did it well.
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But we shall all bee put in a bundle togither, and God knoweth very well howe too wryeth vs vp altogither like thornes,
But we shall all be put in a bundle together, and God Knoweth very well how too wryeth us up altogether like thorns,
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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.
when we shall make a cloak of their vices, who ought when they do evil to be an Exampl unto us, to make us fly them.
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But notwithstanding all this, that Isaack is yet blinded with the loue of his sonne Esau:
But notwithstanding all this, that Isaac is yet blinded with the love of his son Esau:
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hee sawe him nowe too degenerate out of kinde, because that he wallowed (as it were) a Swine vpon a dunghill,
he saw him now too degenerate out of kind, Because that he wallowed (as it were) a Swine upon a dunghill,
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because hee made a couenaunte with those people whome God had reiected: and farther peruerted the order and institution of mariage:
Because he made a Covenant with those people whom God had rejected: and farther perverted the order and Institution of marriage:
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yet notwithstanding his father beareth all this.
yet notwithstanding his father bears all this.
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It is saide, that the wiues of Esau did as it were spurre him, and that his harte was wounded therewith:
It is said, that the wives of Esau did as it were spur him, and that his heart was wounded therewith:
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but so it is, that the loue of his sonne did alwayes holde him back. Nowe there might well bee some vertue:
but so it is, that the love of his son did always hold him back. Now there might well be Some virtue:
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but this meaneth not that euery thing was therefore praise woorthy in him: no hee wanted mucn in that behalfe.
but this means not that every thing was Therefore praise worthy in him: no he wanted mucn in that behalf.
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For he should haue had his sonne, how olde soeuer he had beene in detestation,
For he should have had his son, how old soever he had been in detestation,
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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.
forasmuch as he was so estranged from God, and Because as as lay in him, he had made the promise of salvation of no Effect.
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For what might haue become of the Church, if the stock of Abraham had beene ioyned with those people? Isaack therefore ought to haue beene more touched, to see his sonne so prophane.
For what might have become of the Church, if the stock of Abraham had been joined with those people? Isaac Therefore ought to have been more touched, to see his son so profane.
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And seeing he sawe this beastlynesse in him, that hee made no matter of it, to haue two wiues:
And seeing he saw this beastlynesse in him, that he made no matter of it, to have two wives:
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and he woulde haue had them by dozens, if he had byn able to haue kept them.
and he would have had them by dozens, if he had been able to have kept them.
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When therefore he beareth with these faultes in his sonne, it is very certaine that he offended God.
When Therefore he bears with these Faults in his son, it is very certain that he offended God.
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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.
For unless Father's use severity & correction when need requires, when they see their children too be so wicked they Are guilty, inasmuch as they fail in doing their duty.
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Our Lord hath giuen thē authoritie ouer their houses & offspring.
Our Lord hath given them Authority over their houses & offspring.
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And wherfore, vnlesse it be to the end to keepe them in awe and to restraine them, that they may render an account,
And Wherefore, unless it be to the end to keep them in awe and to restrain them, that they may render an account,
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when any euill shalbe committed in their familie? Loe then a faulte shamefull inough in Isaack:
when any evil shall committed in their family? Loe then a fault shameful enough in Isaac:
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but yet hee exceedeth farther in doting so vpon his sonne Esau. It is sayd, that his eyes began to faile him,
but yet he exceeds farther in doting so upon his son Esau It is said, that his eyes began to fail him,
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forasmuch as his sight was dimme:
forasmuch as his sighed was dim:
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but it is certaine that this foolish loue which hee bare to his eldest soone blinded him, much more then his age,
but it is certain that this foolish love which he bore to his eldest soon blinded him, much more then his age,
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or the lack of his bodily senses:
or the lack of his bodily Senses:
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For he ought to haue marked (as the trueth was) that God had preferred Iacob before Esau,
For he ought to have marked (as the truth was) that God had preferred Iacob before Esau,
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& yet neuertheles he resisteth it, as we haue seene before, whē it was said that he loued Esau, & that Rebecca loued Iacob:
& yet nevertheless he Resisteth it, as we have seen before, when it was said that he loved Esau, & that Rebecca loved Iacob:
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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.
and this love of hers was an Obedience that she yielded unto that heavenly Revelation. For GOD had pronounced this sentence before, That the elder should serve the younger.
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Rebecca was a greate deale better aduised then her husband.
Rebecca was a great deal better advised then her husband.
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But hee continueth stil as wee may see in this place, and it seemeth that hee would haue resisted God.
But he Continueth still as we may see in this place, and it seems that he would have resisted God.
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It is very certain that his purpose was not such:
It is very certain that his purpose was not such:
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But hee is in such wise rauished by his affection, that he forgot himselfe, and had no discretion and iudgement.
But he is in such wise ravished by his affection, that he forgotten himself, and had no discretion and judgement.
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And hereby we may see, how we ought alwayes too suspect our affectionate passions. For they rush vpon vs alwayes to butte against God.
And hereby we may see, how we ought always too suspect our affectionate passion. For they rush upon us always to butt against God.
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As a Bull chafed pusheth with his hornes, so our appetites & desires driue vs,
As a Bull chafed pusheth with his horns, so our appetites & Desires driven us,
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and rauish vs, in such wise, that we make war most notoriously against god, yea with out euer thinking vpon it:
and ravish us, in such wise, that we make war most notoriously against god, yea with out ever thinking upon it:
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it neuer commeth into our memory, This is forbidden me, God hath condemned & reiected it.
it never comes into our memory, This is forbidden me, God hath condemned & rejected it.
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We haue therfore many times our senses so incumbred, that wee keepe not either the way or the path.
We have Therefore many times our Senses so encumbered, that we keep not either the Way or the path.
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And heereof we see an example in Isaack. For all the time of his life, he was as a looking glasse of holines,
And hereof we see an Exampl in Isaac. For all the time of his life, he was as a looking glass of holiness,
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& 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.
& led as it were an Angels life, keeping himself in the Fear of god: but herein he so faulteth, that god is nothing with him.
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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.
He treadeth under his foot that which he had understood by his wife: that is, that now the right of the First born was given unto Iacob. Nevertheless he passes beyond that.
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Now this is a wonderful straunge thing for he was notwithstāding the minister of god, & a prophet:
Now this is a wondered strange thing for he was notwithstanding the minister of god, & a Prophet:
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& as sone as he had charge to giue the blessing to him to whom God had ordained it,
& as soon as he had charge to give the blessing to him to whom God had ordained it,
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yet hee dealeth as if he had beene the keper and appointer thereof.
yet he deals as if he had been the keeper and appointer thereof.
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God had doone him this honour, as if hee shoulde haue sayd, I wil blesse him whom I shall thinke good:
God had done him this honour, as if he should have said, I will bless him whom I shall think good:
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but the testimonie shall come out of thy mouth. Thou shalt be a messenger: especially that which thou pronouncest, shall haue authoritie of iustice:
but the testimony shall come out of thy Mouth. Thou shalt be a Messenger: especially that which thou pronouncest, shall have Authority of Justice:
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it shall be authentique, which I will ratifie in heauen, God had doone him this honor:
it shall be authentic, which I will ratify in heaven, God had done him this honour:
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and yet he leaueth himselfe to be so snared in ignorance, that he goeth quite contrary, specially from his dutie,
and yet he Leaveth himself to be so snared in ignorance, that he Goes quite contrary, specially from his duty,
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and from that which his office required. This at the first shew should seme a thing intollerable:
and from that which his office required. This At the First show should seem a thing intolerable:
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but God, who by his woonderfull counsaile directed him in such sorte in this matter, that he turned darkenesse into light,
but God, who by his wondered counsel directed him in such sort in this matter, that he turned darkness into Light,
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& 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:
& showed that this was not a thing according to men fantasy, that the inheritance of salvation should come unto this man or too that man:
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but that in despight of all men, hee must haue it to whom it was ordained & established to holde it,
but that in despite of all men, he must have it to whom it was ordained & established to hold it,
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& that it must haue his effect.
& that it must have his Effect.
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But because all thinges can not be vnderstood atonce, let vs folowe that order in rehearsing of it, which Moises vseth:
But Because all things can not be understood atonce, let us follow that order in rehearsing of it, which Moses uses:
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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.
and afterwards we will gather in the end, the profit that this History brings unto us It is said that Isaac seeing himself now to draw towards his end, forasmuch as he was transitory.
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He sayth vnto his sonne Esau: I knowe not the day of my death:
He say unto his son Esau: I know not the day of my death:
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And therefore goe and hunt Venison that thou mayst prouide me meate according to my appetite,
And Therefore go and hunt Venison that thou Mayest provide me meat according to my appetite,
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and which I loue, and my soule shall blesse thee,
and which I love, and my soul shall bless thee,
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Isaack in saying that hee knewe not the day of his death, signifieth, that he saw himselfe to draw neere to the graue already:
Isaac in saying that he knew not the day of his death, signifies, that he saw himself to draw near to the graven already:
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For there is none that knoweth the day of his death.
For there is none that Knoweth the day of his death.
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God would always holde vs in suspence & doubt concerning this, too the end we might alwayes be ready.
God would always hold us in suspense & doubt Concerning this, too the end we might always be ready.
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Death (as it is said in the common prouerb) is sure to all, but the houre of death is vnknowen vnto vs:
Death (as it is said in the Common proverb) is sure to all, but the hour of death is unknown unto us:
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& this is very profitable for vs:
& this is very profitable for us:
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for wese how men are giuē to their pleasures & are mery whiles that they think to haue some truses or some release.
for wese how men Are given to their pleasures & Are merry while that they think to have Some truses or Some release.
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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 what should this be, if we knew Certainly of the end of our life? Every one would bend himself to all kind of evil,
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and God should be despited euen to the ende.
and God should be despited even to the end.
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But when our Lord handleth vs short in such sort, that from the wombe of our mother we are still beseeged with death:
But when our Lord handleth us short in such sort, that from the womb of our mother we Are still besieged with death:
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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,
as we see of young Infants, who die before they come into the world: so Far is it off, that we cannot live even the minute of an hour,
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but that as soone as we are borne we are subiect too death, as our frailtie declareth.
but that as soon as we Are born we Are Subject too death, as our frailty Declareth.
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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:
For with what a number of diseases Are we compassed? And to how many dangers and hazards is our life Subject? So then, there is neither young nor old that should not say by good right, that he Knoweth not when he shall die but the meaning of these words is as I have said:
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to wit, that Isaack knew wel that he could not continue in the worlde.
to wit, that Isaac knew well that he could not continue in the world.
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And indeed, although young people & they which are strong and in the flower of their age, ought too prepare themselues to forsake the world,
And indeed, although young people & they which Are strong and in the flower of their age, ought too prepare themselves to forsake the world,
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& euery houre to dye, while they liue:
& every hour to die, while they live:
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yet do we most faile heerein, albeit our nature warneth vs to giue our selues no more to the worlde.
yet do we most fail herein, albeit our nature warneth us to give our selves no more to the world.
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So that we haue to gather of this drifte of Isaack, that as euery man seeth himselfe weake and transitory,
So that we have to gather of this drift of Isaac, that as every man sees himself weak and transitory,
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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.
so that he draw his legs After him, where he hath lived long, that this (I say) should stir us up so much the more to prepare our selves to die.
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Nowe it is very true that he spake heere to no other ende, but to blesse Esau:
Now it is very true that he spoke Here to no other end, but to bless Esau:
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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,
but so much this admonition imports, that when we see death to approach, that we Learn freely to yield up our selves into the hands of God,
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and to glorifie his name in such obedience, that we liue no longer to our selues:
and to Glorify his name in such Obedience, that we live no longer to our selves:
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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.
and After we shall have disposed of every thing in such sort, that there be nothing that hold us or let us, from going cheerfully forward when we shall be called.
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But when he speaketh of the blessing, this is not to be vnderstood of common praier.
But when he speaks of the blessing, this is not to be understood of Common prayer.
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For there is no dout, but that Isaack praied euery day for his children: and it is said here:
For there is no doubt, but that Isaac prayed every day for his children: and it is said Here:
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That I may blesse thee before my death. We may thē gather that this blessing wherof Isaack speaketh, was had in special regard:That I may bless thee before my death. We may them gather that this blessing whereof Isaac speaks, was had in special regard:
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& in deed (as I haue said) Isaack was as it were the warden and keeper of Gods promise:
& in deed (as I have said) Isaac was as it were the warden and keeper of God's promise:
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and this treasure was cōmitted into his charge & credite, to blesse.
and this treasure was committed into his charge & credit, to bless.
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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.
And mark why the Apostle say, The lesser was blessed of the greater, Because it must needs be, that in this case he must have his Authority from God.
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This was declared more plainly in the time of the law:
This was declared more plainly in the time of the law:
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For the priests were ordained, not onely to teache the people, and to offer vp sacrifices:
For the Priests were ordained, not only to teach the people, and to offer up Sacrifices:
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but also too blesse, and the very forme thereof was set downe vnto them.
but also too bless, and the very Form thereof was Set down unto them.
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And oftentimes when Moyses speaketh of this office, he setteth the Priestes whome God had chosen to blesse.
And oftentimes when Moses speaks of this office, he sets the Priests whom God had chosen to bless.
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But they doe this, in respect of their owne persons, no otherwise then as figures:
But they do this, in respect of their own Persons, no otherwise then as figures:
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but this was to shewe that it belonged to our Lord Iesus Christ, to be a witnesse vnto vs of the blessing of God,
but this was to show that it belonged to our Lord Iesus christ, to be a witness unto us of the blessing of God,
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and to ratifie it towardes vs:
and to ratify it towards us:
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as also he shewed when he ascended into Heauen, and that his handes were lifted vp, hee blessed his disciples.
as also he showed when he ascended into Heaven, and that his hands were lifted up, he blessed his Disciples.
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He sheweth therefore that the trueth and substance of these figures of the law, was fulfilled in him.
He shows Therefore that the truth and substance of these figures of the law, was fulfilled in him.
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Now he was so, before the law was written: for God would that Abraham should be the father of the church:
Now he was so, before the law was written: for God would that Abraham should be the father of the Church:
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and for this cause he blessed Isaack, as if the heritage had bin resigned too him, which had byn promised to him.
and for this cause he blessed Isaac, as if the heritage had been resigned too him, which had been promised to him.
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Isaack now must doe the like:
Isaac now must do the like:
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for he receiued not the blessing for him selfe, but to the end it should alwayes remaine in his house.
for he received not the blessing for him self, but to the end it should always remain in his house.
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He must therfore be the minister of the grace of God:
He must Therefore be the minister of the grace of God:
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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.
as we yet see At this day, that he Communicateth his benefits & spiritual Gifts among us, by the hand of those whom he hath ordained to this purpose.
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Men therfore cannot forgiue vs our sinnes, and yet neuertheles our Lorde Iesus Christ vseth this figure of speking:
Men Therefore cannot forgive us our Sins, and yet nevertheless our Lord Iesus christ uses this figure of speaking:
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To whom so euer you shall forgiue their sinnes, they shalbe forgiuen. To whom so ever you shall forgive their Sins, they shall forgiven.
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Now yet for all that he hath reserued this to him self as he protesteth in Esay.
Now yet for all that he hath reserved this to him self as he protesteth in Isaiah.
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O Iacob it is I and none others that take away thine iniquities. Oh Iacob it is I and none Others that take away thine iniquities.
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Now albeit God alone hath this power to forgiue sinnes, and too purge vs frō our spots:
Now albeit God alone hath this power to forgive Sins, and too purge us from our spots:
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yet neuertheles, he doth this by the hand of men.
yet nevertheless, he does this by the hand of men.
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We haue in Baptisme an infallible token that GOD will not lay our offences too our charge:
We have in Baptism an infallible token that GOD will not lay our offences too our charge:
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but that we are as righteous & cleane before him:
but that we Are as righteous & clean before him:
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and farther wee haue an earnest, that he will renewe vs by his holy spirit, to the end wee shoulde walke in all puritie.
and farther we have an earnest, that he will renew us by his holy Spirit, to the end we should walk in all purity.
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Nowe this can not bee giuen vs of men: but yet GOD maketh them heerein as instrumentes, and all through his fauour.
Now this can not be given us of men: but yet GOD makes them herein as Instruments, and all through his favour.
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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,
Again, Is it in the power of any Mortal creature, too make us partakers of the body and blood of our Lord Iesus Christ? And yet nevertheless in the supper when the bread & the wine Are distributed, it is certain that this is not a vain and empty figure,
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but that all is accomplyshed, and that our Lord Iesus Christe sheweth him selfe faithfull in this:
but that all is accomplished, and that our Lord Iesus Christ shows him self faithful in this:
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For it is hee which giueth it:
For it is he which gives it:
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& 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,
& it were too much to attribute it to those who Are and can do nothing, to say, that they have our Lord Iesus Christ to communicate to them which come unto them to receive a morsel of bred,
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and a drop or twoo of wine. And in deede this is wel shewed vnto vs, when he sayth:
and a drop or twoo of wine. And in deed this is well showed unto us, when he say:
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My flesh is bread from heauen. And hee giueth it after two sortes:My Flesh is bred from heaven. And he gives it After two sorts:
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one is, that which he gaue, when hee offred vp him selfe to his father for the clensing of sinnes.
one is, that which he gave, when he offered up him self to his father for the cleansing of Sins.
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The breade which I will giue vnto you (saith hee) is my flesh which I will giue for the life of the worlde. The bread which I will give unto you (Says he) is my Flesh which I will give for the life of the world.
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Loe then two kindes of giuing:
Loe then two Kinds of giving:
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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,
for he gave his Flesh, when he offered it up for the satisfaction of all our Faults, to the end that God might be appeased towards us,
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and that we might bee released to become righteous. Now the seconde giuing is that which he maketh dayly.
and that we might be released to become righteous. Now the seconde giving is that which he makes daily.
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Nowe if it belong to Iesus Christ to giue himselfe vnto the faithfull, who receiue him by faith, it followeth then that this ought not too be attributed to men, not as though they had this power:
Now if it belong to Iesus christ to give himself unto the faithful, who receive him by faith, it follows then that this ought not too be attributed to men, not as though they had this power:
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but onely that Iesus Christ surceaseth not to apply this thereto. And thus it hath beene in all times:
but only that Iesus christ surceases not to apply this thereto. And thus it hath been in all times:
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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.
For God hath evermore reserved to himself the praise of men's salvation: but this lets not, but that these may be Instruments by whom he works.
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Loe then howe this maketh for Isaack, to shewe that hee must pronounce the sentence of that blessing whereunto he was ordayned.
Loe then how this makes for Isaac, to show that he must pronounce the sentence of that blessing whereunto he was ordained.
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And in deede wee see this in the doctrine of the Gospell:
And in deed we see this in the Doctrine of the Gospel:
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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.
for what is the preaching of the Gospel? It is the power of God to salvation to all believers (Says Saint Paul:) & there he speaks of that word which Proceedeth from our Mouth.
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What, the power of God? Why, it is nothing in it selfe. It is true:
What, the power of God? Why, it is nothing in it self. It is true:
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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:
but it Pleases God to display his power by the means of men, and would that his word should have such Effect and power in the working, that it be as it were a key to open unto us the Kingdom of heaven:
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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:
as also he hath compared it to the keys of the Kingdom of Heaven. So then, let us mark well that Isaac speaks not Here of any Common blessing:
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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 is to say of prayer, as when we bless one Another, and when we pray that God will show mercy to our neighbours,
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& that he wil giue them that which he knoweth to be fitte for them. And thus much concerning blessings.
& that he will give them that which he Knoweth to be fit for them. And thus much Concerning blessings.
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But Isaack knew that he was ordained the minister of God to dispence that treasure that was committed to his charge.
But Isaac knew that he was ordained the minister of God to dispense that treasure that was committed to his charge.
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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.
And this is worthy to be noted, to the end that we hate not the Doctrine that is preached unto us, knowing what it imports.
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For there are many fantasticall men that refuse all inferiour meanes, & would without wings moūt vp aboue the clouds. For there Are many fantastical men that refuse all inferior means, & would without wings mount up above the Clouds.
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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:
And is not God, say they, sufficient to teach us? Is it not he that gives faith? And is the holy Ghost in the hands of men? what need have we too be preached unto? And to what end is it to read so much? All this is superfluous:
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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:
For God can sufficiently inspire us, without having our ears so battered with the tongue. For he hath all that is needful for our benefit and salvation:
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and he wil bring it to passe.
and he will bring it to pass.
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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.
And must men then hold him as it were bound to them? And must the power of his Spirit be mashed & mingled with those inferior means as though he were not At liberty? Loe what these fantastical spirits say.
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Now they consider not that God is not tyed and bound to men, when he vseth their seruice:
Now they Consider not that God is not tied and bound to men, when he uses their service:
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for he doth it as it seemeth good vnto him. It is true that faith ordinarily commeth by hearing, as S. Paule saith:
for he does it as it seems good unto him. It is true that faith ordinarily comes by hearing, as S. Paul Says:
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so that we can not haue faith vnlesse it be by men.
so that we can not have faith unless it be by men.
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And cannot God aswell doe it otherwise? The question heere is not of the power of God but of his wil,
And cannot God aswell do it otherwise? The question Here is not of the power of God but of his will,
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& of that which hee hath ordained.
& of that which he hath ordained.
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And therefore when we shall say, And cannot God doe this and that? he can doe it:
And Therefore when we shall say, And cannot God do this and that? he can do it:
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but seeing he will that it be otherwise, we ought to rest there.
but seeing he will that it be otherwise, we ought to rest there.
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So then, let vs learne to receiue this doctrine which is dayly taught vs, with all reuerence, knowing that when we shall haue this testimonie, that our sinnes are forgiuen vs, all is ratified in heauen:
So then, let us Learn to receive this Doctrine which is daily taught us, with all Reverence, knowing that when we shall have this testimony, that our Sins Are forgiven us, all is ratified in heaven:
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as if God himselfe should speake:
as if God himself should speak:
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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:
For he will not have us to esteem his truth according to men, who Are brickle and liars and among whom there is nothing but vanity:
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but he wil haue his truth estemed for it self sake, & for it owne nature.
but he will have his truth esteemed for it self sake, & for it own nature.
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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 in the mean time, let us have this sobriety and modesty therein, too submit our selves too the order which he hath established.
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And thus much concerning this worde of blessing.
And thus much Concerning this word of blessing.
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Nowe heere Moyses beginneth too rehearse howe Rebecca founde out a subtiltie and craft to robbe Esau of his blessing,
Now Here Moses begins too rehearse how Rebecca found out a subtlety and craft to rob Esau of his blessing,
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and too translate it too Iacob:
and too translate it too Iacob:
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and after that we haue spoken of the vices of Isaack, we see the like in his wife Rebecca:
and After that we have spoken of the vices of Isaac, we see the like in his wife Rebecca:
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and yet neuerthelesse they bothe beleeued in God: notwithstanding that it was so darkened and bewrapped, that it could hardly be discerned.
and yet nevertheless they both believed in God: notwithstanding that it was so darkened and bewrapped, that it could hardly be discerned.
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That Isaack had a true faith: and that this proceeded from a true zeale, it appeareth plainely:
That Isaac had a true faith: and that this proceeded from a true zeal, it appears plainly:
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For if he had not beene thorowly perswaded heereof in himselfe, that the heritage should be giuen him which was promised to him,
For if he had not been thoroughly persuaded hereof in himself, that the heritage should be given him which was promised to him,
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and to his seede concerning this blessing: What had this byn? Surely but a craftie parte and a thing of nought.
and to his seed Concerning this blessing: What had this been? Surely but a crafty part and a thing of nought.
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Isaack therfore must needs be resolued, howsoeuer hee saw himselfe as it were already in the graue, his life to bee spente,
Isaac Therefore must needs be resolved, howsoever he saw himself as it were already in the graven, his life to be spent,
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and to haue but a day too liue: howsoeuer this were, yet neuertheles he alwayes helde this sure which was said vnto him:
and to have but a day too live: howsoever this were, yet nevertheless he always held this sure which was said unto him:
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to wit, that his familie shoulde be blessed, and that GOD had chosen him, and that this was not in vaine,
to wit, that his family should be blessed, and that GOD had chosen him, and that this was not in vain,
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& that albeit he sawe not the fulfilling of these promises in this world, yet notwithstanding that god was in heauen,
& that albeit he saw not the fulfilling of these promises in this world, yet notwithstanding that god was in heaven,
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and that neither he nor his shoulde be deceiued: but yet they must waite for this.
and that neither he nor his should be deceived: but yet they must wait for this.
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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,
Wherefore Isaac having fought all the time of his life against all the tentations which might have overthrown him, doth yet in death persever in faith and patience,
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and doth this honor vnto God that he doth boldly trust in him. For whosoeuer trusteth in God shal neuer be confounded.
and does this honour unto God that he does boldly trust in him. For whosoever Trusteth in God shall never be confounded.
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Isaack had this, & this was a very excellent faith. For see a poore wayfering man:
Isaac had this, & this was a very excellent faith. For see a poor wayfering man:
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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.
it is said unto him, thou shalt be the heir of this country, and yet notwithstanding he had no water to drink as we have seen.
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Nowe notwithstanding death doth threatē him: yet knoweth he not when it shalbe, sauing that he is altogether readie for it.
Now notwithstanding death does threaten him: yet Knoweth he not when it shall, Saving that he is altogether ready for it.
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And yet for all that he despiteth both Sathan and the worlde, and remaineth stedfast in this, that God wil not deceiue him:
And yet for all that he despiteth both Sathan and the world, and remains steadfast in this, that God will not deceive him:
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& that it is al one to him whether he dye, or whether he molder in the groūd:
& that it is all one to him whither he die, or whither he molder in the ground:
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so that the truth of God may yet continue, & haue his ful vertue and power.
so that the truth of God may yet continue, & have his full virtue and power.
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Lo Isaack the who seeketh not for the worlde, but forsaketh al his senses and remaineth stedfast:
Lo Isaac the who seeks not for the world, but Forsaketh all his Senses and remains steadfast:
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& douteth not but that god had mercy on him & on his stock. Herein as I haue said we haue good cause to praise him:
& doubteth not but that god had mercy on him & on his stock. Herein as I have said we have good cause to praise him:
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& yet in the meane time he was so blinded with the loue of his sonne, that he fought against God,
& yet in the mean time he was so blinded with the love of his son, that he fought against God,
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though hee neuer once thought therof. This was not a manifest rebellion nor of wilful malice:
though he never once Thought thereof. This was not a manifest rebellion nor of wilful malice:
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but it was because hee was sluggishe and knewe not his office but in parte.
but it was Because he was sluggish and knew not his office but in part.
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He knoweth very wel that God would aduaunce him to such a dignitie, that he might bee the messenger and witnesse of this blessing:
He Knoweth very well that God would advance him to such a dignity, that he might be the Messenger and witness of this blessing:
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Hee knoweth this, and notwithstanding on the contrary parte hee is deceiued. Hee had therefore in this case a particular Fayth:
He Knoweth this, and notwithstanding on the contrary part he is deceived. He had Therefore in this case a particular Faith:
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he had a good zeale mingled with the affections of the fleshe. But let vs come too Rebecca.
he had a good zeal mingled with the affections of the Flesh. But let us come too Rebecca.
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Rebecca behahaued her selfe heere with foolishe rashnesse:
Rebecca behahaued her self Here with foolish rashness:
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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.
for what an attempt was it, for the blessing of God, too be Profaned through craft and lying? yea, (I say) lying so foul as nothing cold be more.
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The matter was heere of the saluation of the worlde, the question was of hauing Iesus Christ whome GOD should send for a Redeemer.
The matter was Here of the salvation of the world, the question was of having Iesus christ whom GOD should send for a Redeemer.
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But how proceedeth Rebecca theerein? It is certaine that a thing of such importance ought too bee handled with all feare and lowelynesse:
But how Proceedeth Rebecca theerein? It is certain that a thing of such importance ought too be handled with all Fear and lowelynesse:
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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,
what a thing is it then that she comes foolishly too attempt that which seems good unto her, in so excellent a work of GOD and which surmounteth all Others? For Rebecca knowing well that the blessing which she sought for her son Iacob imported that he should be head of the Church during his life,
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and that of him shoulde come our Lorde Iesus Christe: doth notwithstanding ouerthrowe it, that shee careth not too lye, to falsifie, to peruert all:
and that of him should come our Lord Iesus Christ: does notwithstanding overthrown it, that she Careth not too lie, to falsify, to pervert all:
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and also it seemeth, that she setteth out the grace of God but in a mockery and contempt:
and also it seems, that she sets out the grace of God but in a mockery and contempt:
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For this was too make it too bee basely esteemed, to say, that it shoulde come bewrapped aboute the necke of her sonne,
For this was too make it too be basely esteemed, to say, that it should come bewrapped about the neck of her son,
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and in the handes of skinnes, coulouring that hee is hairie, and seeming too robbe Esau of all his ornamentes:
and in the hands of skins, colouring that he is hairy, and seeming too rob Esau of all his Ornament:
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and againe that she maketh her sonne to lye: & farther Iacob, who went to seeke a Kid which shee causeth to be sodde,
and again that she makes her son to lie: & farther Iacob, who went to seek a Kid which she Causes to be sod,
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and maketh him beleeue that it is Venison: And after that he had the smell of the garmentes of Esau:
and makes him believe that it is Venison: And After that he had the smell of the garments of Esau:
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to bee shorte it might be saide that she would haue ouerthrowen the election of God.
to be short it might be said that she would have overthrown the election of God.
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Loe therfore very foule faultes, and yet all this proceedeth from an excellent faith, if euer there were any. This is very straunge:
Lo Therefore very foul Faults, and yet all this Proceedeth from an excellent faith, if ever there were any. This is very strange:
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But wee maye easily iudge it.
But we may Easily judge it.
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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:
Whereto then had Rebecca regard? She loved her Son Iacob, and what should it avail him to have been blessed thorough deceit? For this was neither to get him riches nor profit in respect of the world:
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yea which is more she layeth him open to the wrathe and curse of his Father:
yea which is more she Layeth him open to the wrath and curse of his Father:
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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:
Again she knew Esau who was full of venom, full of fierceness, spite and wrath: and indeed we shall see afterwards, that Iacob was in danger of his life:
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Rebecca knewe all these thinges, notwithstanding she setteth fire on her house, where she might haue kept her darling with her, to haue beene alwayes with him, to haue administred that vnto him which he might haue needed in the worlde, without putting him in any such daunger.
Rebecca knew all these things, notwithstanding she sets fire on her house, where she might have kept her darling with her, to have been always with him, to have administered that unto him which he might have needed in the world, without putting him in any such danger.
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But what did shee? she had printed this in her hearte that the birthright belonged vnto Iacob,
But what did she? she had printed this in her heart that the birthright belonged unto Iacob,
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as GOD had promised her, and so she woulde obey God, and esteeme this birthright, although it was nothing accounted off amongst men:
as GOD had promised her, and so she would obey God, and esteem this birthright, although it was nothing accounted off among men:
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as wee shall afterwardes finde, that Iacob called Esau his Lorde, that hee humbled him selfe before him,
as we shall afterwards find, that Iacob called Esau his Lord, that he humbled him self before him,
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yea, euen to the bowing of the knee.
yea, even to the bowing of the knee.
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Nowe although that this same birthright were worth nothing in respecte of the world, yet doth Rebecca greatly esteeme it.
Now although that this same birthright were worth nothing in respect of the world, yet does Rebecca greatly esteem it.
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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:
See then undoubted and sure testimonies of a great and exquisite faith which was in her, that she would obey God in despite both of her husband and all that he had:
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so that she mighte execute that which God had pronounced, she passed not:
so that she might execute that which God had pronounced, she passed not:
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And that shee esteemed these spirituall blessinges more then any thinge which was in the worlde.
And that she esteemed these spiritual blessings more then any thing which was in the world.
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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.
Loe then the undoubted marks of her faith, she had so great zeal that she forgotten her self and regarded not any whit whatsoever mischief might come upon it.
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And why so? For asmuch as shee conformed her selfe to the will of God:
And why so? For as as she conformed her self to the will of God:
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and forsooke her eldest sonne, & cast of all motherly affection: and knowing that he must be cut off:
and forsook her eldest son, & cast of all motherly affection: and knowing that he must be Cut off:
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very well sayeth shee, let him goe as a rotten member for asmuch as God hath so ordayned.
very well Saith she, let him go as a rotten member for as as God hath so ordained.
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Wee see heere in Rebecca notable vertues mingled with vices.
we see Here in Rebecca notable Virtues mingled with vices.
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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,
And hereby we Are admonished too walk in Fear, albeit that God give us a singular affection to meditate upon him, notwithstanding we shall always be in such sort bewrapped in darkness, that when we imagine to do the best we can in the world,
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yet there shall be cause for vs too amend when GOD shall call vs to a reckoning.
yet there shall be cause for us too amend when GOD shall call us to a reckoning.
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And in good sooth, there is not any one which doth not proue this to be true:
And in good sooth, there is not any one which does not prove this to be true:
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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:
for although that this be our mark, too strive thither whither God hath called us, yet do we make so many false steps that it is great pity to see:
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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,
and they which run more swiftly do bring themselves in order to God, yet for all that, they go out of the Way and have many outlopes & cross paths,
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& God suffreth them to the ende that we should not haue whereof to be proude.
& God suffers them to the end that we should not have whereof to be proud.
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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:
For if Virtues them selves be faulty before God, alas what shall those vices bee which Are altogether condemned? Do we labour too do well, do we enforce our selves thereunto:
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yet notwithstanding wee shall offende GOD.
yet notwithstanding we shall offend GOD.
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And why soe? It is because there is such infirmitie in vs, and wee are wrapped in ignoraunce:
And why so? It is Because there is such infirmity in us, and we Are wrapped in ignorance:
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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.
Although that GOD inlighten us, and that we see the Way well, notwithstanding, yet such Clouds do oftentimes come before our eyes, that in stead of keeping of our Way, we stray either on the one side or on the other.
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Mark how faultie the vertues of the faithfull are, to the end that we may learne, only to rest our selues in the meere goodnes of God,
Mark how faulty the Virtues of the faithful Are, to the end that we may Learn, only to rest our selves in the mere Goodness of God,
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& to the end it would please him to pardon our offences, & also to accept that for rightuousnes which he might iustly condemne.
& to the end it would please him to pardon our offences, & also to accept that for righteousness which he might justly condemn.
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Howe then is it that our works are acceptable vnto God? howe is it that hee calleth sacrifices of a sweete smelling sauour,
Howe then is it that our works Are acceptable unto God? how is it that he calls Sacrifices of a sweet smelling savour,
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and that they are so acceptable before him, that they shall haue a rewarde? Alas, it is not any merite as the Papistes imagine:
and that they Are so acceptable before him, that they shall have a reward? Alas, it is not any merit as the Papists imagine:
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but it is because that God hath iustified that, which hee might rightly reiect, and accompt as it were abhominable.
but it is Because that God hath justified that, which he might rightly reject, and account as it were abominable.
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So let vs marke that in the faith of Isaack, wee may beholde the imperfectiōs which are in vs,
So let us mark that in the faith of Isaac, we may behold the imperfections which Are in us,
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whiles that we liue in this world, albeit that God haue renued vs in parte by his holy spirit,
while that we live in this world, albeit that God have renewed us in part by his holy Spirit,
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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.
and again let us know that God works in such sort that the evil which is in us, hindereth not him to accomplish his work even by our mean.
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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,
As for Exampl, If we will search till we find an Angelical perfection in a Mortal man, there shall never any be found that hath it,
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neither was euer any founde who was not tainted with some kinde of fault:
neither was ever any found who was not tainted with Some kind of fault:
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and therefore the Priestes which were figures and representations of our Lord Iesus Christ, first of al asked pardon for their offences,
and Therefore the Priests which were figures and representations of our Lord Iesus christ, First of all asked pardon for their offences,
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although that they made intercession for the people, and were as it were mediators, and that by their sacrifices they abolished sinnes:
although that they made Intercession for the people, and were as it were mediators, and that by their Sacrifices they abolished Sins:
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yet notwithstanding must they begin at them selues.
yet notwithstanding must they begin At them selves.
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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:
But now by the Way if we will seek Ministers of the word, in whom there is no fault, it is certain that we cannot find any:
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and it muste needes bee that the most excellent men be examples vnto vs, of the bricklenesse and weaknesse of men.
and it must needs be that the most excellent men be Examples unto us, of the brickleness and weakness of men.
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But nowe if wee will conclude:
But now if we will conclude:
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and howe then shall I finde my saluation by their meanes? For I see yet that they are full of imperfections.
and how then shall I find my salvation by their means? For I see yet that they Are full of imperfections.
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But let vs learne (as I haue said) in the persone of Isaack that God leaueth not off too accomplishe his woorke,
But let us Learn (as I have said) in the person of Isaac that God Leaveth not off too accomplish his work,
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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,
although there be yet ignorance in them, who ought too lead us, who when they distribute unto us spiritual Gifts, which they have committed unto them,
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and whereof GOD hath made them keepers, although they be not altogyther such as they ought too bee:
and whereof GOD hath made them keepers, although they be not altogether such as they ought too be:
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notwithstanding wee leaue not off too make our profite of them:
notwithstanding we leave not off too make our profit of them:
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for God vseth and ordereth them in such sorte in this worke which he will doo, that his grace is no whit hindered,
for God uses and Ordereth them in such sort in this work which he will do, that his grace is no whit hindered,
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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.
Because a man might find things too be bettered in them. This Therefore is the thing that we have yet too mark upon this place.
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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:
But too be short, we see that the faith of the children of God shall oftentimes be weak and entangled, not as the Papists have imagined:
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for they call an entangled faith beastlinesse, when a man shall saye, O, I beleeue in my mothers god:
for they call an entangled faith beastliness, when a man shall say, Oh, I believe in my mother's god:
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I knowe not what the whole Christianitie meaneth: But lo it is inough for me too goe simply to worke:
I know not what the Whole Christianity means: But lo it is enough for me too go simply to work:
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and I beleeue as our holy mother the Church beleeueth:
and I believe as our holy mother the Church Believeth:
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and in deede the wiser sorte of Priestes will saye, I beleeue in the god of my Chambermaide:
and in deed the Wiser sort of Priests will say, I believe in the god of my Chambermaid:
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bicause she beleeueth in god who maketh Cabadges to growe after that shee hath planted them.
Because she Believeth in god who makes Cabbages to grow After that she hath planted them.
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See the implicite and folded fayth of the Papistes, which is a very sorcerie of the Deuil:
See the implicit and folded faith of the Papists, which is a very sorcery of the devil:
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but the entangled faith of the children of GOD, is because they bee holden in ignorance.
but the entangled faith of the children of GOD, is Because they be held in ignorance.
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But yet notwithstanding there is some light:
But yet notwithstanding there is Some Light:
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but what is that faith? It is an vnderstanding which wee haue of the goodnesse and fauour of GOD,
but what is that faith? It is an understanding which we have of the Goodness and favour of GOD,
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after that hee hath illuminated vs by his holy spirite and by his woord. For faith can not be without these two things:
After that he hath illuminated us by his holy Spirit and by his word. For faith can not be without these two things:
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that is to saye, without the word of God: I saye as God hath set an order in his church:
that is to say, without the word of God: I say as God hath Set an order in his Church:
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and after it cā not be without the gift of the spirit:
and After it can not be without the gift of the Spirit:
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For the word of god should be preached vnto vs both morning & euening, and wee can profit nothing therein,
For the word of god should be preached unto us both morning & evening, and we can profit nothing therein,
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vnlesse God doo open our eares and enlighten vs, forasmuch as wee are miserable blinde ones.
unless God do open our ears and enlighten us, forasmuch as we Are miserable blind ones.
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The Sunne shall alwayes shine vppon vs:
The Sun shall always shine upon us:
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but they that are blinde discerne not betweene the daye and the night, too them both are alyke.
but they that Are blind discern not between the day and the night, too them both Are alike.
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And euen so is it with vs:
And even so is it with us:
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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.
that if GOD illuminate us not within, when he sends his holy word, too show us the Way, we should always remain as poor strays, or lost sheep.
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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:
So then, it behooveth that our faith have Light in it self: but yet I say, that this Light is compassed and entangled with great darkness:
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For wee beholde not God face too face, and wee are not capable too comprehende his secretes:
For we behold not God face too face, and we Are not capable too comprehend his secrets:
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and this is sufficient that wee knowe them in part, and that we haue some taste of that which shall be reuealed vnto vs in perfection,
and this is sufficient that we know them in part, and that we have Some taste of that which shall be revealed unto us in perfection,
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then when we shal put off our flesh, & shalbe translated into that heauenly glorie, to be companions of Angells.
then when we shall put off our Flesh, & shall translated into that heavenly glory, to be Sodales of Angels.
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Loe then briefly what wee haue to learne vppon this place, to wit, that our faith,
Loe then briefly what we have to Learn upon this place, to wit, that our faith,
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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.
although it be great & exquisite, yet nevertheless it shall always have Some weakness, and Some imperfection and ignorance mingled with that, which God hath given us to know.
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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:
Now hereof we may gather, that when the scripture pronounceth that we Are justified & saved by faith, it means not, that it is by the desert of faith:
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For if it were so that our saluation were founded vpon the dignitie of faith, thē must our faith be perfect.
For if it were so that our salvation were founded upon the dignity of faith, them must our faith be perfect.
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For if our faith be weake (as I haue already said) and that we haue but onely a part of it,
For if our faith be weak (as I have already said) and that we have but only a part of it,
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then should we haue but a part of saluation: and further it should be shaken, & we should alwayes be wauering and in doubt.
then should we have but a part of salvation: and further it should be shaken, & we should always be wavering and in doubt.
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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:
But when it is said that we Are saved by faith, it is Because we accept the mercy of god, which we ought to esteem Fully sufficient for our salvation. Our faith is imperfect:
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yea but when there shal be neuer so little a sparke, yet neuertheles shall the goodnes of God supplie that which is wanting:
yea but when there shall be never so little a spark, yet nevertheless shall the Goodness of God supply that which is wanting:
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euen as wee nowe beare this corrupt lumpe, not onely in oure bodies, but in our whole nature.
even as we now bear this corrupt lump, not only in our bodies, but in our Whole nature.
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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.
But we know that our Souls go unto death, and in the mean season where is our life? It is in us How? In that we have received the Spirit of God, Says Saint Paul in the 8. chapter to the Romans.
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And haue vvee the spirit of God in fulnes? No not so: There is as it were but one sparke or droppe of it:
And have we the Spirit of God in fullness? No not so: There is as it were but one spark or drop of it:
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but this saith he is life:
but this Says he is life:
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and shall swallowe vp all whatsoeuer belongeth to death in vs, and shall make it of no effect.
and shall swallow up all whatsoever belongeth to death in us, and shall make it of no Effect.
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Let vs marke then that although our faith be very little, and that in respect of vs we cōceiue not the hundreth part of the benefits which God offreth vnto vs,
Let us mark then that although our faith be very little, and that in respect of us we conceive not the Hundredth part of the benefits which God Offereth unto us,
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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.
yea and that we do not so much as by a lick, taste his grace, yet nevertheless we must not Therefore despair too be saved through faith.
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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,
For the matter is not as I have said, of our estimation, or of our paising and weighing it in our balance, that is to say,
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if wee haue an excellent faith to obtaine the grace of God, and that which is necessarie for our saluation:
if we have an excellent faith to obtain the grace of God, and that which is necessary for our salvation:
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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.
but the question only is, that when God hath declared that he will be our father, that we embrace this promise, & stay our selves thereupon.
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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,
And if there be any doubts or distrusts, that we resist them, and that we hold fast this conclusion, Oh we Are yet sure that God will not disappoint us Mark then what we have Here too hold, aswell by the Exampl of Rebecca,
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as by the example of Isaack. But Moyses sayth nowe expressely that Iacob refused, saying:
as by the Exampl of Isaac. But Moses say now expressly that Iacob refused, saying:
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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.
And how shall this be? I am not hairy as my brother is, and if my father shall find the deceit, he will curse me.
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Here wee see as it seemeth, two great vices in Iacob: The one is, that hee feared his father more thē God.
Here we see as it seems, two great vices in Iacob: The one is, that he feared his father more them God.
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It is true that it might so be iudged therof:
It is true that it might so be judged thereof:
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but when all shall be well marked, it is certaine, that it was the feare of God that mooued him therevnto.
but when all shall be well marked, it is certain, that it was the Fear of God that moved him thereunto.
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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.
For Concerning the curse of his father, he was not otherwise careful of it, then in this, that it was imprinted in his heart, that his father was established to be as it were a witness of the promise which God had given unto him.
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Seeing therefore that Iacob had this, it is a signe that he rested not vpon any thing frō man:
Seeing Therefore that Iacob had this, it is a Signen that he rested not upon any thing from man:
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but that in the persone of his father he considered that which God had decreed. The other euill was, that hee doubted.
but that in the person of his father he considered that which God had decreed. The other evil was, that he doubted.
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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,
Now we know that in our life if we be not well certified, we shall not remove so much as one finger, to the end we sin not,
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and that God be not offended. And why so? Obedience is more worth than sacrifice.
and that God be not offended. And why so? obedience is more worth than sacrifice.
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When therefore we shall attempt to doo any thing, not knowing whether it be lawfull for vs,
When Therefore we shall attempt to do any thing, not knowing whither it be lawful for us,
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and whether God doo allow it: this is asmuch as if we should despite God:
and whither God do allow it: this is as as if we should despite God:
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so that we should not know how to eate or to drinke, or to be short, to do any thing:
so that we should not know how to eat or to drink, or to be short, to do any thing:
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no not so much as to remoue a mote, but that all our actions should bee condemned,
no not so much as to remove a mote, but that all our actions should be condemned,
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and that god should haue them in vtter detestation: & S. Paule also pronoūceth it.
and that god should have them in utter detestation: & S. Paul also pronounceth it.
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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,
For by this word of faith he understandeth certainty in the 14. to the Rom. that we be assured that that which we do is permitted of God,
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and is agreable to his word.
and is agreeable to his word.
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But see Iacob who saieth, how shall this be? I am not hairie as my brother is. He doubteth:
But see Iacob who Saith, how shall this be? I am not hairy as my brother is. He doubteth:
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that therfore is a signe that after that he hath obeyed his mother, he should cōmit euil,
that Therefore is a Signen that After that he hath obeyed his mother, he should commit evil,
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& that al that he should take in hand, should be nothing but cōfusion, & that god would detest it.
& that all that he should take in hand, should be nothing but confusion, & that god would detest it.
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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:
And surely so had it been if he had always remained doubtful, that whatsoever he should have done, being of since, it should have been to provoke the wrath of god:
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but we shal see by that which foloweth that he was cōfirmed. But the answere which his mother giueth him, is: The curse be vpon me.
but we shall see by that which Followeth that he was confirmed. But the answer which his mother gives him, is: The curse be upon me.
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But she was not so leane and so drie as here she is set forth vnto vs,
But she was not so lean and so dry as Here she is Set forth unto us,
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but she shewed him that he was chosen of god, & that the birthright belōged vnto him.
but she showed him that he was chosen of god, & that the birthright belonged unto him.
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And in deede we shall see how he was cōfirmed, and that he feared no more when he was before his father.
And in deed we shall see how he was confirmed, and that he feared no more when he was before his father.
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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:
Thus then it may Easily be gathered that Iacob was confirmed, to resolve him self and too know that the blessing which he sought, could not be disappointed:
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in the meane time notwithstāding we can not excuse him, but that he fel fowly, euē in the very beginning.
in the mean time notwithstanding we can not excuse him, but that he fell foully, even in the very beginning.
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The matter was here of the building of his house, but Iacob doubteth & sticketh here, not knowing whether it were good or euill.
The matter was Here of the building of his house, but Iacob doubteth & sticketh Here, not knowing whither it were good or evil.
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We see then that he had a very euil beginning:
We see then that he had a very evil beginning:
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and consequently that he had nothing in that case but confusion, had not god holpē therin.
and consequently that he had nothing in that case but confusion, had not god helped therein.
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To be short, we see as well in Iacob as in Isaack & in Rebecca, that the grace of God came not vnto them,
To be short, we see as well in Iacob as in Isaac & in Rebecca, that the grace of God Come not unto them,
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nor had any entry vnto thē by their own wisdom, nor by their good means which they inuēted.
nor had any entry unto them by their own Wisdom, nor by their good means which they invented.
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Lo therfore the defaults which are here:
Lo Therefore the defaults which Are Here:
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but god hath outgone al their faults and offences, and wrought in such sort through his infinite mercie, that wee haue good occasion to bowe downe our heades,
but god hath outgone all their Faults and offences, and wrought in such sort through his infinite mercy, that we have good occasion to bow down our Heads,
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and to confesse that there is none but only he vpon whom all our happinesse dependeth, and from whom it proceedeth.
and to confess that there is none but only he upon whom all our happiness dependeth, and from whom it Proceedeth.
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But nowe let vs fall downe before the Maiestie of our good God, in acknowledging of our faultes,
But now let us fallen down before the Majesty of our good God, in acknowledging of our Faults,
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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:
and beseeching him that he will open our eyes, that we may always more and more know them, too the end we flatter not our selves in them:
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but that wee may sighe and grone to obtayne pardon of him:
but that we may sigh and groan to obtain pardon of him:
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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 in the mean while that we may in such sort fight against all our carnal Desires, that in the end we may be full framed too his righteousness, from which we Are yet so Far of.
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And that hee shewe not this grace onely vnto vs, but also too all peoples and nations of the earth. &c.
And that he show not this grace only unto us, but also too all peoples and Nations of the earth. etc.
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❧ The twelfth Sermon of Iacob and Esau. Genesis 27.
❧ The twelfth Sermon of Iacob and Esau Genesis 27.
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13 But Iacob sayde vnto Rebecca his mother, Beholde my brother Esau is a rough hairie mā,13 But Iacob said unto Rebecca his mother, Behold my brother Esau is a rough hairy man,
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but I am glib and of a smooth skinne. 14 Peraduenture my father will feele mee, and I shalbe vnto him, as a seducer:
but I am glib and of a smooth skin. 14 Peradventure my father will feel me, and I shall unto him, as a seducer:
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and so I shal bring vpon me a curse and not a blessing. 15 Vnto whom his mother saide, Thy curse be vpon me my sonne:
and so I shall bring upon me a curse and not a blessing. 15 Unto whom his mother said, Thy curse be upon me my son:
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Only hearken vnto my voyce, and goe thy wayes and bring it vnto me. 16 Therefore departing hee tooke it and brought it vnto his mother:
Only harken unto my voice, and go thy ways and bring it unto me. 16 Therefore departing he took it and brought it unto his mother:
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and his mother tooke it and made daint i• dishes, euen such as his father loued.
and his mother took it and made daint i• Dishes, even such as his father loved.
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17 Afterwardes Rebecca taking the most precious garments of Esau her eldest sonne, which were with her at home, shee put them vpon Iacob her yongest sonne:17 Afterwards Rebecca taking the most precious garments of Esau her eldest son, which were with her At home, she put them upon Iacob her youngest son:
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18 And putting vpon his handes the skinnes of kiddes frō amongst the Goates, and vpon the smooth of his necke:18 And putting upon his hands the skins of kids from among the Goats, and upon the smooth of his neck:
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19 Shee put the daintie dishes which shee had made, with bread in the hande of her sonne Iacob.19 She put the dainty Dishes which she had made, with bred in the hand of her son Iacob.
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20 So hee comming vnto his father, said, My father: who saide, Beholde me, who art thou my sonne?20 So he coming unto his father, said, My father: who said, Behold me, who art thou my son?
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21 Iacob sayde vnto his father, I am Esau thine eldest sonne, I haue done as thou hast commaunded mee:21 Iacob said unto his father, I am Esau thine eldest son, I have done as thou hast commanded me:
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nowe rising, sit downe and eate of my venison, that thy soule may blesse me, &c. WE haue heere to continue the purpose whiche was yesterdaye begonne:
now rising, fit down and eat of my venison, that thy soul may bless me, etc. WE have Here to continue the purpose which was yesterday begun:
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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,
that is, that God directed Isaac, Rebecca, & Iacob, in such sort, that notwithstanding the Faults that were in them, he Leaveth not of too put that in execution which he had determined, Concerning the blessing of Iacob and rejecting Esau And yet this is not too clear Isaac for his part,
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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.
as though he had not foully faulted, and that the like fault had not been found in Rebecca and in Iacob: but God passed them over.
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And so, wee see that GOD waiteth not vppon men, neyther dependeth vppon them, when the matter standeth,
And so, we see that GOD waits not upon men, neither dependeth upon them, when the matter Stands,
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for the perfourmaunce of his counsaile. It is verie true, that hee will vse them too serue his turne:
for the performance of his counsel. It is very true, that he will use them too serve his turn:
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but hee sheweth notwithstanding that hee woorketh all alone and of him selfe:
but he shows notwithstanding that he worketh all alone and of him self:
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and when his creatures serue him as instrumentes, it is no farther then it pleaseth him,
and when his creatures serve him as Instruments, it is no farther then it Pleases him,
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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,
and not as though he were bound by any necessity: yea and albeit that things in respect of men go quite backward as it seems,
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yet this sheweth that his po, wer is sufficient, so that it needeth no helpe from others.
yet this shows that his po, wer is sufficient, so that it needs no help from Others.
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Nowe wee haue saide, that in this matter of Iacob it may bee seene howe hee fell into doubt:
Now we have said, that in this matter of Iacob it may be seen how he fell into doubt:
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and this was contrary too fayth. It behooueth therefore that GOD on the one side supplied this want.
and this was contrary too faith. It behooveth Therefore that GOD on the one side supplied this want.
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Concerning that, that it is saide that he should beare the cursse:
Concerning that, that it is said that he should bear the curse:
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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,
it is for that he knew that his father was ordained to this, that he must ordain an inheritor, not only for worldly and transitory benefits,
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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.
but of the promise which belongeth to the spiritual life. He knew this: and Therefore he respected not only a Mortal man, but the living God.
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Nowe touching Rebecca, shee sayth, the Cursse be vpon her.
Now touching Rebecca, she say, the Curse be upon her.
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We see howe shee was rauished (as was yesterday handled) in such sorte, that shee spake, as it were at randon:
We see how she was ravished (as was yesterday handled) in such sort, that she spoke, as it were At random:
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but there is no doubte, that in the meane while shee wiste not, that this could doo no hurt.
but there is no doubt, that in the mean while she wist not, that this could do no hurt.
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It is true that shee regarded not her faulte.
It is true that she regarded not her fault.
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For although shee had a good grounde too obeye GOD, and so too deale that his election might stande in full strength:
For although she had a good ground too obey GOD, and so too deal that his election might stand in full strength:
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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.
yet notwithstanding she ought not in the mean season, too have made such a craft too bear sway, wherein there was nothing but Deceits and lies.
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For GOD (as wee haue sayde alreadie) is able ynough too accomplishe his owne woorke,
For GOD (as we have said already) is able enough too accomplish his own work,
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and too bring his owne counsell too an ende:
and too bring his own counsel too an end:
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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:
he needs not too borrow any thing of us It is not lawful Therefore by a Stronger reason, too go about too advance his truth by ourlyes. But Rebecca does it:
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so that in this behalfe shee can not bee excused.
so that in this behalf she can not be excused.
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But this example is not heere sette beefore our eyes, too the ende that wee also should imagine the like:
But this Exampl is not Here Set before our eyes, too the end that we also should imagine the like:
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For it will fall out, that at all assayes wee shall bee readie too mingle oure fantasies, that our matters maye goe well:
For it will fallen out, that At all assays we shall be ready too mingle our fantasies, that our matters may go well:
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and this is euen as much as if wee thought not God too bee wise ynough,
and this is even as much as if we Thought not God too be wise enough,
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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.
or rather as if he were not strong enough, or had not the means in his own hand, too bring matters too a good end and issue.
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But in so dooing, wee doo (as a man would saye) controule GOD:
But in so doing, we do (as a man would say) control GOD:
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too saye, verye well, let him woorke, but after what manner? Not according too his counsaill,
too say, very well, let him work, but After what manner? Not according too his counsel,
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and according too his power and infinite puissaunce:
and according too his power and infinite puissance:
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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.
but according too Some Light thing, and we will First of all have that thing done, which we have imagined and forged in our own brain.
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For wee will saye, I fynde this too bee good, this will bee a very good and necessarie meane.
For we will say, I find this too be good, this will be a very good and necessary mean.
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But are wee so ouer wise? that wee muste straight waye enterprise this thing, and that wee muste put our hande too the pye in such sorte.
But Are we so over wise? that we must straight Way enterprise this thing, and that we must put our hand too the pie in such sort.
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But marke, God hath not so ordeyned by his worde. Loe then a rashnesse not too bee borne.
But mark, God hath not so ordained by his word. Loe then a rashness not too be born.
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And yet is this very common, and euery one shall fynde of this vice in his seede.
And yet is this very Common, and every one shall find of this vice in his seed.
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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.
But so much the rather ought we too Learn too add nothing of our own, seeing we have always this corrupt medlay which we must either this Way or that Way driven out of our Heads.
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And when wee shall so haue wrought after our owne guise and fashion, wee shall doo nothing else, but marre and ouerthrowe all.
And when we shall so have wrought After our own guise and fashion, we shall do nothing Else, but mar and overthrown all.
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But if GOD doo not laye such faultes too our charge, and dooth yet neuerthelesse accomplishe his woorke:
But if GOD do not say such Faults too our charge, and doth yet nevertheless accomplish his work:
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this is not too the ende wee shoulde boaste our selues therein:
this is not too the end we should boast our selves therein:
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as oftentymes they whiche haue ouerreached them selues, can saye, O, it is falne out well:
as oftentimes they which have overreached them selves, can say, Oh, it is fallen out well:
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yea, but this is because GOD hath pardoned this follie, and that neuerthelesse hee leaueth not too support vs,
yea, but this is Because GOD hath pardoned this folly, and that nevertheless he Leaveth not too support us,
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albeit we were not woorthie thereof.
albeit we were not worthy thereof.
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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:
Let us Learn Therefore in no wise too excuse our presumptions, when God shall make that to prosper which we have naughtily and wickedly attempted:
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but so much the rather let vs magnifie his mercie, when wee shall see that although wee haue fought against him,
but so much the rather let us magnify his mercy, when we shall see that although we have fought against him,
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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.
and have gone about as much as say in us too forslow his work, that he yet hath not left off too give it his course.
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This is that brieflie whiche wee haue too beare away concerning this place.
This is that briefly which we have too bear away Concerning this place.
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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.
Now it follows After, that Iacob went too seek two kids, which he brought unto his mother, that she might dress Some dainty meat, such as she knew Isaac loved.
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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.
And After that she clothed Iacob with Esaus garments, and put the skins so upon him, that it seemed he was an hairy and rough man.
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But here men might iudge, that this was a very childish deede, and a very toye,
But Here men might judge, that this was a very childish deed, and a very toy,
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forasmuch as it was a counterfayte meate, for shee tooke of a kidde, in steede of some venison:
forasmuch as it was a counterfeit meat, for she took of a kid, in steed of Some venison:
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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 After that the father had eaten and was well filled, he blessed his son, and that this was as it were a reward for his dinner:
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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 again that Iacob Come in a disguised habit, as if he had been upon a stage counterfeiting his brother Esau, under colour of his garments,
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and had his poule, his necke, & his handes: & in al this nothing was seene but matter of laughter.
and had his poule, his neck, & his hands: & in all this nothing was seen but matter of laughter.
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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:
But to the end that we should be kept in Reverence, and make our profit of this history, let us Learn too look unto God's election whereof mention was made before:
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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,
For if we have not this Foundation, it is certain that in all that Moses rehearseth, we shall not find any thing that may move us,
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or giue vs any perswasion, that this was guided and gouerned from aboue.
or give us any persuasion, that this was guided and governed from above.
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But when we shall be resolued, that GOD had giuen the birthright too Iacob before hee was borne:
But when we shall be resolved, that GOD had given the birthright too Iacob before he was born:
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notwithstanding wee haue too note, in seeing these thinges so sottishly ordered by men of an vnaduised zeale, that therefore wee ceasse not too say:
notwithstanding we have too note, in seeing these things so sottishly ordered by men of an unadvised zeal, that Therefore we cease not too say:
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Loe God who is alwayes vnchaungeable, although men through their sturdie boldnesse, and foolishe presumption trouble and turne all vpside downe,
Lo God who is always unchangeable, although men through their sturdy boldness, and foolish presumption trouble and turn all upside down,
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yet neuerthelesse must his counsaile remayne entier and perfecte.
yet nevertheless must his counsel remain entire and perfect.
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This therefore is that wee haue too note, too the ende wee may make our profit of this historie. Moreouer, when it is sayde:
This Therefore is that we have too note, too the end we may make our profit of this history. Moreover, when it is said:
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That Iacob came to his father, and sayde vnto him: I am thy sonne Esau, eate and drinke.
That Iacob Come to his father, and said unto him: I am thy son Esau, eat and drink.
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Hereby we may see how men harden thēselues, when they haue once attempted to doo any thing of an vnaduised zeale,
Hereby we may see how men harden themselves, when they have once attempted to do any thing of an unadvised zeal,
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howe they waxe bolder and bolder. At the firste Iacob doubted:
how they wax bolder and bolder. At the First Iacob doubted:
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If I (sayeth hee) be founde as a mocker before my father, hee will cursse mee,
If I (Saith he) be found as a mocker before my father, he will curse me,
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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 by and by he Careth for nothing, he speaks as boldly & frankly, as if it should have been said, that he was sure too be in Esaus place.
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But hereby wee haue too note, before wee beginne any thing, to thinke whether wee haue allowaunce from GOD,
But hereby we have too note, before we begin any thing, to think whither we have allowance from GOD,
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and whether hee will guyde vs:
and whither he will guide us:
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and too see that in all our dooing and enterprise, there bee nothing but meere obedience.
and too see that in all our doing and enterprise, there be nothing but mere Obedience.
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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:
For if we begin once (as they say) too break our bounds, and that we imagine to do this and to do that, howsoever At the beginning we had Some scruple and did make great difficulty thereof, in the end we shall shut our eyes and pass further:
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and when all the obiections of the worlde shall come before our eyes, yet wee shall become obstinate.
and when all the objections of the world shall come before our eyes, yet we shall become obstinate.
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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,
Forasmuch then as men Are so hardened in their foolish and rash Counsels, and that we see such a notable Exampl thereof in our father Iacob,
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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,
so much the rather (as I have said already) must we take heed that we move not a finger breadth, till we know whither GOD will allow that which we do,
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and that wee haue taken counsell of his woorde:
and that we have taken counsel of his word:
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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.
For then we cannot be too bold, when we shall be Subject unto him, and when there shall be no foolish overweening in us too follow our own fantasy.
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But wee can doo nothing of our selues, howe small soeuer it bee, which is not too much.
But we can do nothing of our selves, how small soever it be, which is not too much.
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And therefore (as I haue sayde,) let vs learne too beginne well, to the end, such an end may followe as we should desire.
And Therefore (as I have said,) let us Learn too begin well, to the end, such an end may follow as we should desire.
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But in this which is here cōtained in Moyses, wee may haue a figure which shall not be vnfitte:
But in this which is Here contained in Moses, we may have a figure which shall not be unfit:
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and that is, that although Isaack was deceyued, that Esau was not there, and that Iacob through his sleightes obtayned his blessing,
and that is, that although Isaac was deceived, that Esau was not there, and that Iacob through his sleights obtained his blessing,
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yet for all this, wee haue here an image of that blessing which is giuen vnto vs of GOD:
yet for all this, we have Here an image of that blessing which is given unto us of GOD:
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For it is sayde in the firste Chapiter of the Ephesians, That wee are blessed with all heauenly graces and spirituall gifts.
For it is said in the First Chapter of the Ephesians, That we Are blessed with all heavenly graces and spiritual Gifts.
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And after what sorte? Sainct Paule addeth, in Iesus Christe: For if GOD should looke vppon our persones, wee must bee his enemies,
And After what sort? Saint Paul adds, in Iesus Christ: For if GOD should look upon our Persons, we must be his enemies,
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and hee must needes deteste vs by reason of sinne. Seeing therefore it is so, it behooueth vs too bee blessed without ourselues:
and he must needs detest us by reason of sin. Seeing Therefore it is so, it behooveth us too be blessed without ourselves:
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that is too saye, in the persone of our heade. And moreouer, wee muste bee clothed with the robe of our Lorde Iesus Christe.
that is too say, in the person of our head. And moreover, we must be clothed with the robe of our Lord Iesus Christ.
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For what can wee bring, but altogyther filthinesse and polution? Wee are wholly made in iniquitie:
For what can we bring, but altogether filthiness and pollution? we Are wholly made in iniquity:
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therefore wee must bee as stinke before GOD:
Therefore we must be as stink before GOD:
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but when wee are cladde with the obedience of his onely Sonne, O then, Loe a sweete sauoure, wherein, wee are acceptable vnto him.
but when we Are clad with the Obedience of his only Son, Oh then, Lo a sweet savour, wherein, we Are acceptable unto him.
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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,
So that although (as I have said already) in respect of men, there was nothing but confusion, (and as they say) all was jumbled together,
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yet neuerthelesse wee may applie this too our profite. Iacob was a looking glasse of the whole Church:
yet nevertheless we may apply this too our profit. Iacob was a looking glass of the Whole Church:
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and yet were wee blessed in his persone, as hee was blessed in the persone of his elder brother.
and yet were we blessed in his person, as he was blessed in the person of his elder brother.
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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:
For the question is not Here, of finding it altogether like. If a man say that Esau resembled not Iesus Christ: it is very true:
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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:
but yet in comparison, it needs not that every part and parcel agree together: it is sufficient, that we see Some agreement and likeness in part:
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as it is sayde, that the comming of our Lorde Iesus Christe shall be as a thiefe in the night.
as it is said, that the coming of our Lord Iesus Christ shall be as a thief in the night.
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And what? will hee steale? It were a foolishe thing too thinke thus:
And what? will he steal? It were a foolish thing too think thus:
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but it is ynough that wee see, that they which are asleepe in the worlde shall bee taken vppon the suddaine.
but it is enough that we see, that they which Are asleep in the world shall be taken upon the sudden.
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So nowe when hee speaketh of the birthright of Esau, and that Isaack represented the person of God,
So now when he speaks of the birthright of Esau, and that Isaac represented the person of God,
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and that Iacob was blessed vnder the robe and countenaunce of his brother: heerein wee see, that that was accomplished which we alledged euen nowe:
and that Iacob was blessed under the robe and countenance of his brother: herein we see, that that was accomplished which we alleged even now:
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to witte, that we shal be put back if we come in our own name, & in our owne person, to get fauour before God:
to wit, that we shall be put back if we come in our own name, & in our own person, to get favour before God:
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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:
but when we shall come there under the shadow of our Lord Iesus Christ, who is the First born among all the Children of God. See how we Are received. But notwithstanding it is said:
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That Isaack demaunded, who art thou my sonne? I am thy sonne Esau?
That Isaac demanded, who art thou my son? I am thy son Esau?
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But heerein he trusteth not himself, & thought it may appeare, that there was some fraude: For he sayth vnto him:
But herein he Trusteth not himself, & Thought it may appear, that there was Some fraud: For he say unto him:
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Come neere vnto me, that I may feele, whether thou be my sonne Esau or no.
Come near unto me, that I may feel, whither thou be my son Esau or no.
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We see heere that Isaack doubted, and yet neuertheles, the blessing ceased not in respect of god, to haue his vertue and effect:
We see Here that Isaac doubted, and yet nevertheless, the blessing ceased not in respect of god, to have his virtue and Effect:
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as also it is sayd that he blessed him in the presence of God.
as also it is said that he blessed him in the presence of God.
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But it is very true that if we haue our eyes fastened vpon Isaack, we shall say that this acte was ill guided,
But it is very true that if we have our eyes fastened upon Isaac, we shall say that this act was ill guided,
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& that he deserued not to be accounted in any degree of perfection:
& that he deserved not to be accounted in any degree of perfection:
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but that God wrought it, (as I haue saide) and not onely when the inferiour meanes failed,
but that God wrought it, (as I have said) and not only when the inferior means failed,
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but when they were contrary, and that it seemed, that this had byn vtterly to abolish that, which was determined.
but when they were contrary, and that it seemed, that this had been utterly to Abolah that, which was determined.
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But so much the rather it behooueth vs well to note, that howsoeuer God vse men in his worke,
But so much the rather it behooveth us well to note, that howsoever God use men in his work,
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and doth them this honour to serue therin as instruments, yet is there nothing on their parte: and wee may saye:
and does them this honour to serve therein as Instruments, yet is there nothing on their part: and we may say:
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He that planteth, and he that watreth is nothing. He that plants, and he that Waters is nothing.
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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 Here Isaac in stead of planting and watering, did rather pluck up, and Cut of the blessing of God to make it barren and without fruit.
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But howsoeuer it was, yet was God therein serued. For whether hee had planted or watred, he had doone it but in parte:
But howsoever it was, yet was God therein served. For whither he had planted or watered, he had done it but in part:
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but he did it not wholy and as he ought:
but he did it not wholly and as he ought:
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& yet in the meane season (as I haue saide) the goodnes of God surmounted, what soeuer was faultie and vitious in his creatures.
& yet in the mean season (as I have said) the Goodness of God surmounted, what soever was faulty and vicious in his creatures.
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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.
Howsoever it were, we may well say that Isaac in doubting deserved to be deprived from that state and office which was given him, that is to say, that he had lost the grace of God, wherein the salvation of the Whole world was included.
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Loe the treasure which was committed vnto him: but he by his vnbeliefe deserued too be stripped of it.
Loe the treasure which was committed unto him: but he by his unbelief deserved too be stripped of it.
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But God would not so haue it.
But God would not so have it.
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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,
And to whom shall we attribute this? It must needs be that his mercy be Here magnified, seeing that in man there is not only not any help thereto,
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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.
nor any thing that Answers unto it, but quite against it. And yet let us note, that none was more dulled of God then he was.
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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:
It is true that we saw before, that he had dim eyes, and that he was so weak with age, that he was as a man half dead:
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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.
but yet this Come not to pass naturally, that hearing the voice of Iacob, he was so foully deceived that he once Thought not, There is Some fraud in the matter.
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He doubteth thereof, and yet neuerthelesse goeth on, & albeit it were against his wil,
He doubteth thereof, and yet nevertheless Goes on, & albeit it were against his will,
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yet he blessed Iacob in stead of Esau. It must needes be therfore that God dulled him,
yet he blessed Iacob in stead of Esau It must needs be Therefore that God dulled him,
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so that it was not of age only.
so that it was not of age only.
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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,
And this is that which I have said, that God guided his work so, that although men hinder & let it & it seems to have been,
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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.
as if they should draw quite contrary, nevertheless The end & issue was such, that it appears that God executed that which he had pronounced, following his secret election, which was made before the creation of the world.
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And so we know in al that Isaak did, ther was nothing but a kind of sottishnes, that he was so dul:
And so we know in all that Isaac did, there was nothing but a kind of sottishness, that he was so dul:
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he had no vnderstāding, he discerned nothīg, nor had any iudgment, and yet notwithstanding God maketh this to preuaile.
he had no understanding, he discerned nothing, nor had any judgement, and yet notwithstanding God makes this to prevail.
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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,
After what manner? How is it that he makes the bread which we eat to be of strength to nourish us? when we shall have well eaten & drunk and shall refreshed & satisfied,
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so as he which neither cā bow his arme nor his legges, shall haue new strength to trauel.
so as he which neither can bow his arm nor his legs, shall have new strength to travel.
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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,
Shall we say that this is Because the bred hath any power, any life, or any moving? But when we see that the bred gives us that which it hath not,
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and the corne and wine & other meates:
and the corn and wine & other Meats:
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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:
this is to show us that God uses not his creatures in such sort, in any work that we should occupy our selves in that which we see with our eye:
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but that we should alwaies bend to this, that as he disposeth the order of nature,
but that we should always bend to this, that as he Disposeth the order of nature,
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and likewise guideth and gouerneth vs, yea and that against nature:
and likewise guideth and Governs us, yea and that against nature:
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that many times hee will woorke quite contrary to that, that is accustomed vnto vs, in such sort that we shal be astonished thereat:
that many times he will work quite contrary to that, that is accustomed unto us, in such sort that we shall be astonished thereat:
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and chiefly when the question is of our saluation. And yet must not we imagine that we bring any thing thither for our parte:
and chiefly when the question is of our salvation. And yet must not we imagine that we bring any thing thither for our part:
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but that it is God that must accomplish all, who began it and wil performe it.
but that it is God that must accomplish all, who began it and will perform it.
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And moreouer if he worke after a straunge & vnwoonted maner, and that there be nothing but an outwarde shew of folly:
And moreover if he work After a strange & unwonted manner, and that there be nothing but an outward show of folly:
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let vs knowe (as S. Paule saith) that the follie of God is greater wisdome,
let us know (as S. Paul Says) that the folly of God is greater Wisdom,
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then al the wisedomes of the world. Now he calleth it the foolishnesse of God, after our opiniō:then all the wisdoms of the world. Now he calls it the foolishness of God, After our opinion:
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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.
Because he works in a contemptible manner, that we might be ravished therein thinking, What is this that God will say? It seems that he jesteth and mocks.
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We will conclude thereof euen so.
We will conclude thereof even so.
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And this is the cause why S. Paule sayth, that it is folly, because men rest themselues vpon their outward senses.
And this is the cause why S. Paul say, that it is folly, Because men rest themselves upon their outward Senses.
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But howsoeuer it be, this surpasseth all the wisdome of the world. Marke then what we haue to beare away.
But howsoever it be, this Surpasses all the Wisdom of the world. Mark then what we have to bear away.
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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 when we shall well Remember this Lesson Here, we shall not be as a great sort of giddy Heads, who take all these facts At adventure,
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and therevpon mock themselues, as though all that were here rehearsed by Moyses, were nothing else as a man would say, but foolish trifling.
and thereupon mock themselves, as though all that were Here rehearsed by Moses, were nothing Else as a man would say, but foolish trifling.
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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,
But when we shall have learned this which is Here showed us, by S. Paul, it is certain that we shall have Another manner of sobriety,
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and that we shall not giue ouer to adore the secret of God, although at the first shew he glorifie not himself:
and that we shall not give over to adore the secret of God, although At the First show he Glorify not himself:
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but we shal alwaies look to the beginning & to the ende, and not to those meanes which may giue vs occasion,
but we shall always look to the beginning & to the end, and not to those means which may give us occasion,
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& ingender in vs some offence, or which may swallow vs vp.
& engender in us Some offence, or which may swallow us up.
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To be short, we see that God directed Isaack in such sorte that he was altogither blind:
To be short, we see that God directed Isaac in such sort that he was altogether blind:
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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,
we will not say Therefore that god gave Isaac Here any sighed to the end he might do that which appertained to his office, knowing well the cause why,
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and knowing all the proceeding of the matter: but he was blinded, and yet hee held him as it were by the hande,
and knowing all the proceeding of the matter: but he was blinded, and yet he held him as it were by the hand,
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and led him as a blinde man which seeth nothing.
and led him as a blind man which sees nothing.
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And in deede we see in the Church, something that answeareth to this, or els comes very neere it:
And in deed we see in the Church, something that Answers to this, or Else comes very near it:
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for (as it was said yesterday) The preaching of the Gospel is the power of God to saluation to all beleeuers.
for (as it was said yesterday) The preaching of the Gospel is the power of God to salvation to all believers.
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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,
When Therefore we preach the grace of God whereby we Are reconciled, in as as our Faults Are pardoned us in our Lord Iesus christ,
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and that the blood which he shed for vs, is the true purgation thereof, too cleanse vs:
and that the blood which he shed for us, is the true purgation thereof, too cleanse us:
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Loe then God who openeth the Heauens, and calleth vs vnto himselfe, albeit the worde proceede from the mouth of a man.
Lo then God who Openeth the Heavens, and calls us unto himself, albeit the word proceed from the Mouth of a man.
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But in the meane season, I knowe not to whome this shalbe auaileable: For euery one shall bee a witnesse of his owne faith:
But in the mean season, I know not to whom this shall available: For every one shall be a witness of his own faith:
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and when I speake & haue not receaued my part therin, woe be vpon me: & I should be more then blinde:
and when I speak & have not received my part therein, woe be upon me: & I should be more then blind:
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as also they haue byn who shall haue preached the Gospel, and shalbe witnesses of the grace of God,
as also they have been who shall have preached the Gospel, and shall Witnesses of the grace of God,
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and shall drawe poore sinners to saluation, notwithstanding there is nothing remaining for them but condemnation.
and shall draw poor Sinners to salvation, notwithstanding there is nothing remaining for them but condemnation.
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And why so? For they are as Players in whome ther is no affection nor zeale.
And why so? For they Are as Players in whom there is no affection nor zeal.
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So then, God will bee serued oftentimes, of a people who are woorth nothing, who are as dogges, & the very offscouring:
So then, God will be served oftentimes, of a people who Are worth nothing, who Are as Dogs, & the very offscouring:
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& yet notwithstanding they are as the ministers of his power, to draw those to saluatiō, that are in the way of destruction.
& yet notwithstanding they Are as the Ministers of his power, to draw those to salvation, that Are in the Way of destruction.
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Moreouer there are mercenaries that preach for their belly, and haue no other regarde but to themselues,
Moreover there Are mercenaries that preach for their belly, and have no other regard but to themselves,
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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.
or Else would make themselves to be very well esteemed: and yet Are these nevertheless the Instruments of God for the salvation of all believers.
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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:
And oftentimes the best, they I say, that acquit themselves most faithfully to do their duty, to call poor Sinners to salvation, to be guides and Examples to all Others:
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these shall not yet finde what God will doe.
these shall not yet find what God will do.
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And why so? They sowe the Seede and knowe not hovve God will make it profite:
And why so? They sow the Seed and know not how God will make it profit:
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and oftentimes they weene to blesse, and they cursse.
and oftentimes they ween to bless, and they curse.
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And wherefore? Because it must needes be that the vengeaunce of God be prepared for all contemners.
And Wherefore? Because it must needs be that the vengeance of God be prepared for all contemners.
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The Gospel is preached, to the end we might find God merciful to vs al:
The Gospel is preached, to the end we might find God merciful to us all:
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but there are many that through their contempt and ingratitude heape vpon themselues their owne damnation:
but there Are many that through their contempt and ingratitude heap upon themselves their own damnation:
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For the gospel shalbe vnto them a sauour of death vnto death, as Saint Paule saith:
For the gospel shall unto them a savour of death unto death, as Saint Paul Says:
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that is to say, a deadly sauour, that only the breath shall be inough to swallowe them vp:
that is to say, a deadly savour, that only the breath shall be enough to swallow them up:
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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:
as we see yet At this day, that God works by the Ministers of his word, that Some Are altogether blind, other Are blind in part:
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For the hyerlings of whome we haue spoken, they are altogither blockishe and knowe nothing:
For the hirelings of whom we have spoken, they Are altogether blockish and know nothing:
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But the good and faithfull Ministers, although it so bee that they knowe that they haue their eyes dimme,
But the good and faithful Ministers, although it so be that they know that they have their eyes dim,
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yet they are ignorant howe God wil make their labour to profite, or in what sort:
yet they Are ignorant how God will make their labour to profit, or in what sort:
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and oftentimes their purpose is quite ouerthrowen. This then is that we haue too learne.
and oftentimes their purpose is quite overthrown. This then is that we have too Learn.
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And in the meane tyme, seing god hath declared vnto vs that his vvord is the opē way to the heauenly life,
And in the mean time, sing god hath declared unto us that his word is the open Way to the heavenly life,
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and that he wil ratifie al that which shalbee pronounced heere by men in his name:
and that he will ratify all that which shalbe pronounced Here by men in his name:
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let vs keepe vs too that and not doubte (whatsoeuer want shalbee in vs, aswell concerning him that speaketh as him that heareth):
let us keep us too that and not doubt (whatsoever want shalbe in us, aswell Concerning him that speaks as him that hears):
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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.
that yet nevertheless when we shall receive this word by faith, & it shall be faithfully & in truth handled unto us, we shall be partakers of this blessing.
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And herein wee may see the beastlinesse of al those false wretches of the papacie:
And herein we may see the beastliness of all those false wretches of the papacy:
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for marke whervpon they haue founded that Idol which they haue, to make a god of a morcel of bread:
for mark whereupon they have founded that Idol which they have, to make a god of a morcel of bred:
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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.
they say if a Priest have no intention to consecrate, it is nothing, & in that the bred is turned into god, it is by the intention of him which cosecrateth ▪ so as they must be Idolaters in all their Masses (I speak of their own Doctrine) if they make not this condition.
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For what know wee (say they) whether the Priest which consecrateth, doth his busines as hee ought,
For what know we (say they) whither the Priest which consecrateth, does his business as he ought,
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& whether his minde bee vpon his kitchin or chābermaid: for in so dooing the bread remaineth bread: there is no GOD:
& whither his mind be upon his kitchen or chambermaid: for in so doing the bred remains bred: there is no GOD:
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and why so? For say they, if his intentiō be not there it is nothing.
and why so? For say they, if his intention be not there it is nothing.
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But it is very true that they shevve very vvel how one errour draweth another:
But it is very true that they show very well how one error draws Another:
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for bicause it seemeth to them that there is a chaunge made of the bread into the substance of our Lord Iesus Christe,
for Because it seems to them that there is a change made of the bred into the substance of our Lord Iesus Christ,
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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.
for which they have invented that same charm: they add straight Way the intention: but notwithstanding we see that they know nothing of the nature of the Sacraments.
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I leaue nowe to speake of this conuersion which they imagine, & cal trāsubstantiation: but if he that ministreth the sacrament:
I leave now to speak of this conversion which they imagine, & call transubstantiation: but if he that Ministereth the sacrament:
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& 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,
& hath this charge and calling, hold the people bound to his intention: what shall this be? A wicked man that shall baptise, he may mock God,
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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.
and by this means quite make frustrate the sacrament, and After when he shall minister the sacrament of the Supper, the poor people shall therein be mocked, who come thither to seek a pledge of their salvation: he therein manifestly despiteth God.
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To be short, they must holde the power of God, (which he most notably setteth foorth in the sacraments) shut vp in their fist.
To be short, they must hold the power of God, (which he most notably sets forth in the Sacraments) shut up in their fist.
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And what a blasphemy is this, & how detestable? But see how far they are come.
And what a blasphemy is this, & how detestable? But see how Far they Are come.
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For it is certain that in the Masse, if they had an Angell there, yet it shoulde neuer cease to be a diuelish thing:
For it is certain that in the Mass, if they had an Angel there, yet it should never cease to be a devilish thing:
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but cōtrariwise if there were a deuil in the supper which is ministred, yet it could not let God from accōplishing his work.
but contrariwise if there were a Devil in the supper which is ministered, yet it could not let God from accomplishing his work.
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We must not looke to the woorthynessse of him which giueth the bread or the wine in the supper:
We must not look to the woorthynessse of him which gives the bred or the wine in the supper:
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But God hath so instructed vs therin, that he hath giuen power to the visible signe:
But God hath so instructed us therein, that he hath given power to the visible Signen:
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It is he that worketh by his holy spirit, so as we bee not deceiued when we come thither,
It is he that works by his holy Spirit, so as we be not deceived when we come thither,
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but shall bee truely vnited and ioyned vnto him.
but shall be truly united and joined unto him.
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Loe then what we haue to beare away vpon this place, too make our profite therof.
Loe then what we have to bear away upon this place, too make our profit thereof.
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But now let vs come to the blessing which Isaack gaue. After he had kissed his sonne he sayeth:
But now let us come to the blessing which Isaac gave. After he had kissed his son he Saith:
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Loe the sauour of my sonne is at the sauour of a fielde which God hath blessed.
Lo the savour of my son is At the savour of a field which God hath blessed.
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Albeit we see that he was deceiued:
Albeit we see that he was deceived:
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yet vnder the sauour of this borrowed garment, he accepteth Iacob his sonne, as if he had beene his first borne.
yet under the savour of this borrowed garment, he Accepteth Iacob his son, as if he had been his First born.
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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:
Loe then how the savour whereby we Are accepted unto God, Proceedeth from him which is the First born in the house, to wit, from our Lord Iesus christ. Moreover he adds:
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The Lord giue thee, the dewe of Heauen, and the fatnesse of the earth, abundaunce of wheate and wine.
The Lord give thee, the dew of Heaven, and the fatness of the earth, abundance of wheat and wine.
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Heere at the first shew a man would iudge, that this blessinge imported nothinge but that Iacob should be fat and well nourished:
Here At the First show a man would judge, that this blessing imported nothing but that Iacob should be fat and well nourished:
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For Isaack mentioneth not here any spirituall giftes, as wee haue shewed before, that it was not for any earthly cōmodities,
For Isaac mentioneth not Here any spiritual Gifts, as we have showed before, that it was not for any earthly commodities,
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nor for riches, profite or pleasures that Iacob must be blessed:
nor for riches, profit or pleasures that Iacob must be blessed:
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How shal these things therfore be reconciled? But we haue to holde this rule that is giuen vs in the holy Scriptures:
How shall these things Therefore be reconciled? But we have to hold this Rule that is given us in the holy Scriptures:
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to wit, that the grace of God was alwaies clothed as it were with some figures,
to wit, that the grace of God was always clothed as it were with Some figures,
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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:
until that our lord Iesus christ Come. For when the Father's would obtain pardon of their Sins, they had Some beast slain, and the blood was shed:
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sometime the fat was burned, and the blood was sprinckled. And could a brute beast I beseech you blotte out our sinnes whereof wee
sometime the fat was burned, and the blood was sprinkled. And could a brutus beast I beseech you blot out our Sins whereof we
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<2^PAGES^MISSING> 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.
<2^PAGES^MISSING> And in this respect was the land of Canaan as a pledge & gage unto them, that God had appointed a better inheritance for them, then in this world.
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For they might haue returned too the coūtrie where they were borne, which was more fertile then this of Iudaea, as may appeare.
For they might have returned too the country where they were born, which was more fertile then this of Iudaea, as may appear.
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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.
Mark Abraham and Isaac pinched with famine and if they had looked to nothing but to have been nourished Here upon earth, they would have forsaken that land of promise. But they rested there.
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And wherefore? to inioy it after their death? Of necessitie therefore, muste they thinke of a more high thing then this visible earth,
And Wherefore? to enjoy it After their death? Of necessity Therefore, must they think of a more high thing then this visible earth,
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and they muste take it in another respecte, to say, wee haue heere all that we can desire.
and they must take it in Another respect, to say, we have Here all that we can desire.
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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.
But they took the land of Canaan as a pledge that God gave them, until they should come into the possession of that heavenly life.
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So then, when we see in this blessing of Iacob, that he speaketh of the deaw of heauen,
So then, when we see in this blessing of Iacob, that he speaks of the dew of heaven,
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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 of the fat of the earth, of abundance of corn and wine, it means not that Isaac would only pray for this, that his son might be fed as an Hog in a sty,
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and that he should be fatte and full heere beneath: but he folowed the order that God had appointed at that time:
and that he should be fat and full Here beneath: but he followed the order that God had appointed At that time:
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to witte, that he did giue vnto them pledges of a thing that was much more excellent.
to wit, that he did give unto them pledges of a thing that was much more excellent.
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And that so it is, Isaack addeth a little after:
And that so it is, Isaac adds a little After:
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That his sonne shoulde rule ouer his enemyes, and that all nations shoulde bowe their knees before him.
That his son should Rule over his enemies, and that all Nations should bow their knees before him.
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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 by what right gives he him this? Loe Isaac a poor stranger that must hire the land where he sets up his pavilion,
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and must liue as it were by the fauour of an other:
and must live as it were by the favour of an other:
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and yet neuerthelesse he maketh his sonne here a King of kings, and all the worlde to come and doe him homage,
and yet nevertheless he makes his son Here a King of Kings, and all the world to come and do him homage,
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and that hee shall bring the whole earth into subiection. We see then very well that hee troubleth not him selfe with earthly things:
and that he shall bring the Whole earth into subjection. We see then very well that he Troubles not him self with earthly things:
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but he ioyneth bothe togither, to wit, he taketh earthly blessings as pleadges, to the end to bring his sonne further off:
but he Joineth both together, to wit, he Takes earthly blessings as pledges, to the end to bring his son further off:
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and in the meanewhile he hath his path right that might leade him to the kingdome of heauen, as was promised him.
and in the meanwhile he hath his path right that might lead him to the Kingdom of heaven, as was promised him.
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Now we know that things are offred to vs in our Lorde Iesus Christe, that may make vs forget both honours,
Now we know that things Are offered to us in our Lord Iesus Christ, that may make us forget both honours,
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and all highnesses, dignities, and nobilities of the world. This therefore is the thing we haue to marke vpon this place.
and all Highnesses, dignities, and nobilities of the world. This Therefore is the thing we have to mark upon this place.
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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:
It is true that even At this day it must needs be that those temporal blessings which we receive from the hand of God, should be unto us as it were pledges of his Goodness:
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but they are somtimes more, sometimes lesse. For in respecte that the auncient fathers had not the like light as wee haue,
but they Are sometimes more, sometime less. For in respect that the ancient Father's had not the like Light as we have,
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and were in shadowes and figures: this is the cause why God woulde not so well testifie his fauour vnto them,
and were in shadows and figures: this is the cause why God would not so well testify his favour unto them,
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as he hath done vnto vs at this day. For in the gospel we haue our lord Iesus Christ:
as he hath done unto us At this day. For in the gospel we have our lord Iesus christ:
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& it is said that we must be fashioned after his image.
& it is said that we must be fashioned After his image.
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Now we knowe that hee had nothing in this world, but all kinde of miseries & confusions:
Now we know that he had nothing in this world, but all kind of misery's & confusions:
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for we see how he was crucified, so as it semed that he had bin vtterly forsakē of god his father:
for we see how he was Crucified, so as it seemed that he had been utterly forsaken of god his father:
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he was in extreme distresses & anguishes.
he was in extreme Distresses & Anguishes.
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Thus then we must be fashioned to him after another fashion thē they were, who were so led by figures.
Thus then we must be fashioned to him After Another fashion them they were, who were so led by figures.
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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,
Further more, when we shall compare Iacob with Esau, we shall yet better know (as we shall find afterward) that when Isaac blessed Esau, that the blessing which he will use, will be a great deal more large and rich,
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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:
then that which he uses Here towards Iacob his son: and yet nevertheless, this was not to bless him to that heavenly life: but he say unto him:
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My friend there be not twoo blessings, seeing that is taken from mee, it must stand,
My friend there be not twoo blessings, seeing that is taken from me, it must stand,
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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,
and God hath blessed him whom I have blessed, forasmuch as he hath appointed me the minister thereof, it must needs be that it even so stand,
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as it hath beene don, I haue no more right in it: I must holde my selfe contented to haue blessed once:
as it hath been dONE, I have no more right in it: I must hold my self contented to have blessed once:
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& yet afterwards he blesseth Esau notwithstanding. And how? What, is there any contradiction? no not so:
& yet afterwards he Blesses Esau notwithstanding. And how? What, is there any contradiction? no not so:
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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,
but this is to show us, that there was not any other heavenly blessing, to say, that he whom he blessed should be the head of the Church,
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& that Iesus Christ should come of his race: this was no longer in the hand of Isaack, as he confesseth.
& that Iesus christ should come of his raze: this was no longer in the hand of Isaac, as he Confesses.
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But concerning the benefites of this worlde, and that which might satisfie the creatures, hee gaue him more abundauntly, then he did to Iacob.
But Concerning the benefits of this world, and that which might satisfy the creatures, he gave him more abundantly, then he did to Iacob.
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Now then we may easely see, that Isaack speaking heere of the deawe of Heauen, of the fatte of the earth, and of great quantitie of corne and wine, he meaneth not that his sonne shoulde trouble him selfe therein:
Now then we may Easily see, that Isaac speaking Here of the dew of Heaven, of the fat of the earth, and of great quantity of corn and wine, he means not that his son should trouble him self therein:
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but he simply setteth these figures before him, which were pledges (as I haue sayd) to draw him further of:
but he simply sets these figures before him, which were pledges (as I have said) to draw him further of:
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This therfore is the thing that we haue to marke. And withall let vs note, that when it is sayd that Isaack had declared:
This Therefore is the thing that we have to mark. And withal let us note, that when it is said that Isaac had declared:
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The voyce is the voyce of my sonne Iacob: but the hande is as the hand of Esau.
The voice is the voice of my son Iacob: but the hand is as the hand of Esau
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That God had yet purchased this for him. It is true that all this was done through errour:
That God had yet purchased this for him. It is true that all this was done through error:
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but yet besides this errour he had some certain knowledg:
but yet beside this error he had Some certain knowledge:
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and the Lorde did in such sorte aduertise him of it, to the ende to shewe that the blessing belonged to Iacob:
and the Lord did in such sort advertise him of it, to the end to show that the blessing belonged to Iacob:
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as also in trueth it must bee rescrued for him, although this had not come to passe:
as also in truth it must be rescrued for him, although this had not come to pass:
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that is to say, albeit Rebecca had not vsed this il deceite, yet God knewe full well howe too holde Isaacks mouth,
that is to say, albeit Rebecca had not used this ill deceit, yet God knew full well how too hold Isaacs Mouth,
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as also he held the mouth of Balaam.
as also he held the Mouth of balaam.
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Beholde Balaam who was a lyer, who was hyred, & came also to curse the people of God,
Behold balaam who was a liar, who was hired, & Come also to curse the people of God,
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if it had bin possible for him, to the ende to get giftes of Balach.
if it had been possible for him, to the end to get Gifts of Balach.
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But neuertheles God did so turne his tounge, that whē he thought to cursse, (maugre his beard) he blessed them.
But nevertheless God did so turn his tongue, that when he Thought to curse, (maugre his beard) he blessed them.
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But Isaack was not as Balaam: For his purpose was not to resist GOD, nor too abolishe his election:
But Isaac was not as balaam: For his purpose was not to resist GOD, nor too Abolah his election:
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but hee was blinded with a foolishe loue which hee bare vnto his Sonne, (as wee haue sayde):
but he was blinded with a foolish love which he bore unto his Son, (as we have said):
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and our Lorde coulde well enough gouerne his tounge when hee woulde, to cause him to blesse Iacob:
and our Lord could well enough govern his tongue when he would, to cause him to bless Iacob:
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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.
but now when he imagined too bless his son Esau, yet nevertheless doth GOD draw this from his Mouth, The voice is the voice of my son Iacob.
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Now this was the principall and chiefe of the blessing, euen the voyce: For Isaack gaue nothing of his owne:
Now this was the principal and chief of the blessing, even the voice: For Isaac gave nothing of his own:
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but he was a witnesse of the fauour of God, and as it were an Harrault to publish it.
but he was a witness of the favour of God, and as it were an Harrault to publish it.
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So then, forasmuch as he found nothing of Esau but the apparell and the touching, he must not rest himselfe therevpon,
So then, forasmuch as he found nothing of Esau but the apparel and the touching, he must not rest himself thereupon,
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forasmuch as he founde the voyce in Iacob.
forasmuch as he found the voice in Iacob.
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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.
By this we may see that God would even now already allow it, although that Isaac knew not what he did, nevertheless the blessing must be turned to Iacob. Thus much Concerning this word.
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Moreouer for the conclusion let vs marke well when it is said, that all people shalbe subiect to Iacob:
Moreover for the conclusion let us mark well when it is said, that all people shall Subject to Iacob:
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that this is not to the ende that hee should haue any earthly Empire or dominion in this world, either he or his.
that this is not to the end that he should have any earthly Empire or dominion in this world, either he or his.
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It is true, that they ruled in the lande of Canaan: but howsoeuer it was, yet did not they bringe into subiection all nations.
It is true, that they ruled in the land of Canaan: but howsoever it was, yet did not they bring into subjection all Nations.
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In the time of Solomon, it is true that God exalted his people far & wide:
In the time of Solomon, it is true that God exalted his people Far & wide:
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but this was in a figure:
but this was in a figure:
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for it must come vnto our Lord Iesus Christ, who is the head both of men & angels.
for it must come unto our Lord Iesus christ, who is the head both of men & Angels.
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So then that which Moses here rehearseth of the soueraigne dominion, it is certaine that it can not agree,
So then that which Moses Here rehearseth of the sovereign dominion, it is certain that it can not agree,
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neither to Iacob nor to his Children, nor to al their posteritie, vntill that we come too our Lord Iesus Christ.
neither to Iacob nor to his Children, nor to all their posterity, until that we come too our Lord Iesus christ.
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And this is the cause why it is expressely saide, that he shoulde bee the heade of his Brethren,
And this is the cause why it is expressly said, that he should be the head of his Brothers,
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and that his mothers sonnes shoulde bowe downe before him. This was not in respect of Iacobs person:
and that his mother's Sons should bow down before him. This was not in respect of Iacobs person:
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hee had but one onely brother, who bowed not him selfe before him: but rather made him afraide, as wee shall see after:
he had but one only brother, who bowed not him self before him: but rather made him afraid, as we shall see After:
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but we see the accomplishment of al in our Lord Iesus Christ:
but we see the accomplishment of all in our Lord Iesus christ:
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& 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:
& this was not for him self, but it was for our good and for our salvation, that he received all power from God his father, to the end that every knee should bow down before him:
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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.
In him also it is altogether that we Are a priestly Kingdom, so that we acknowledge him as our King and our head to worship him.
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But now let vs cast downe our selues before the maiestie of our good God, in acknowledging of our faultes,
But now let us cast down our selves before the majesty of our good God, in acknowledging of our Faults,
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and praying him that he will make vs in such sorte to feele them, that it may be to humble vs before him,
and praying him that he will make us in such sort to feel them, that it may be to humble us before him,
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and for to make vs to aske pardon of him, & also for to hate our selues,
and for to make us to ask pardon of him, & also for to hate our selves,
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and to be displeased with our selues in our owne vices:
and to be displeased with our selves in our own vices:
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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 pray him that it would please him in such sort to reform us, that we may grow up more & more in all holiness and Obedience of his righteousness.
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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,
And that he would support us in our Weaknesses, in such sort, that he leave not to accomplish the promises that he hath made unto us,
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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,
although that on our part we do not only slack them, but seem also utterly to thrust them from us, that notwithstanding he will not leave, to stretch out unto us a strong hand,
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vntill that wee become vnto the marke which he hath set before vs:
until that we become unto the mark which he hath Set before us:
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that is, till we be partakers of that glorie which he hath purchased vnto vs through our Lorde Iesus Christe.
that is, till we be partakers of that glory which he hath purchased unto us through our Lord Iesus Christ.
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And that he wil not only shew this grace vnto vs, but vnto al peoples & nations of the earth, &c.
And that he will not only show this grace unto us, but unto all peoples & Nations of the earth, etc.
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The thirteenth Sermon of Iacob and Esau, Genesis 27. 31 Isaack saide, accursed be euery one that shall curse thee, and blessed be he that shall blesse thee.
The thirteenth Sermon of Iacob and Esau, Genesis 27. 31 Isaac said, accursed be every one that shall curse thee, and blessed be he that shall bless thee.
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32 Nowe as Isaack had made an ende of blessing Iacob:32 Now as Isaac had made an end of blessing Iacob:
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it came to passe I say, that Iacob being scarce gone forth from the presence of his father Isaack that Esau returned from his hunting.
it Come to pass I say, that Iacob being scarce gone forth from the presence of his father Isaac that Esau returned from his hunting.
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33 Therfore he also brought vnto his father delicates prepared:33 Therefore he also brought unto his father delicates prepared:
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and he said vnto his father, let my father arise and eate of the venison of his sonne, that thy soule may blesse mee.
and he said unto his father, let my father arise and eat of the venison of his son, that thy soul may bless me.
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34 Nowe Isaack saith vnto him, who art thou? he sayde, I am thy first begotten sonne Esau.34 Now Isaac Says unto him, who art thou? he said, I am thy First begotten son Esau
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35 Then Isaack trembled with a wonderful feare and saide, who is that which brought vnto me venison euen nowe,35 Then Isaac trembled with a wondered Fear and said, who is that which brought unto me venison even now,
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and I haue eaten of all before thou camest, and whome haue I blessed? also he shalbe blessed.
and I have eaten of all before thou camest, and whom have I blessed? also he shall blessed.
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36 Now Esau hearing the words of his father, cried out with a wonderful great and bitter crie:36 Now Esau hearing the words of his father, cried out with a wondered great and bitter cry:
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and he said vnto his father, blesse me, my father blesse me also. 37 Who said, thy brother came through crafte, and hath taken away thy blessing.
and he said unto his father, bless me, my father bless me also. 37 Who said, thy brother Come through craft, and hath taken away thy blessing.
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38 And he saide, howe rightly is his name called. Iacob!38 And he said, how rightly is his name called. Iacob!
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for he hath supplanted me nowe the second time, he had taken my birthright, and loe now he hath taken my blessing also, &c. YEsterday we stayed at this word concerning the blessing which Isaack gaue vnto his sonne Iacob, too witte, that whosoeuer should blesse him, shuld be blessed:
for he hath supplanted me now the second time, he had taken my birthright, and lo now he hath taken my blessing also, etc. YEsterday we stayed At this word Concerning the blessing which Isaac gave unto his son Iacob, too wit, that whosoever should bless him, should be blessed:
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and whosoeuer should curse him, should be accursed.
and whosoever should curse him, should be accursed.
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But it is very certaine that this was not in the hande of any mortall man:
But it is very certain that this was not in the hand of any Mortal man:
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for it belongeth vnto God to punish those which doo any wrong to his children:
for it belongeth unto God to Punish those which do any wrong to his children:
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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.
and beside that, it is forbidden us to seek revenge, it is not in our power to bring to pass that our enemies have their reward.
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Now therfore it is very certaine that Isaack pronoūced here the sentence of god, & that he spake not in his own name:
Now Therefore it is very certain that Isaac pronounced Here the sentence of god, & that he spoke not in his own name:
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but was authorized as a prophet.
but was authorized as a Prophet.
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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,
And indeed we have seen that this was pronounced from the Mouth of god to Abrahā in the 12. chap. I will bless all those which shall bless thee,
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& I will curse all those which shall curse thee. God reserued this vnto him selfe.& I will curse all those which shall curse thee. God reserved this unto him self.
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But now how is it that Isaack presumeth to speak after the maner of god,
But now how is it that Isaac Presumeth to speak After the manner of god,
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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,
unless Because he knew that this inheritance was left unto him, & so he resigneth it unto his son, to the end that After his departure he might be the possessor thereof? we see then briefly that Isaac speaks not in this point rashly,
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although that hee had many foule faultes, yet notwithstanding he was grounded vppon that which God had promised him,
although that he had many foul Faults, yet notwithstanding he was grounded upon that which God had promised him,
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and hee knewe that this office was committed vnto him. And thus he doubted not too cursse all those which should curse his stocke.
and he knew that this office was committed unto him. And thus he doubted not too curse all those which should curse his stock.
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<2^PAGES^MISSING> of all abilitie, or rather haue no occasion to shewe that they are not vnthankfull:
<2^PAGES^MISSING> of all ability, or rather have no occasion to show that they Are not unthankful:
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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.
nevertheless let us know that God does receive with his own hand, all that which we have done, in supporting those which were destitute & had need.
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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,
When we have this I say, we shall have enough to content us But if we desire that god bless us in such sort, let us First take heed,
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as I haue already touched, that we be the true children of Iacob, not of the carnall race but by faith,
as I have already touched, that we be the true children of Iacob, not of the carnal raze but by faith,
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& that we be regenerate by the same spirite, that we may haue the testimonie of our adoptiō imprinted in our harts,
& that we be regenerate by the same Spirit, that we may have the testimony of our adoption imprinted in our hearts,
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& as it were sealed, to the end we may haue ful assurance thereof: and that in this trust we may crie out vnto God.
& as it were sealed, to the end we may have full assurance thereof: and that in this trust we may cry out unto God.
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Now to the end we may doo this, we haue to praise the head of all, that is to say, our Lord Iesus Christe:
Now to the end we may do this, we have to praise the head of all, that is to say, our Lord Iesus Christ:
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who as S. Paule saith, is God blessed for euer, when hee spake of his humaine nature,
who as S. Paul Says, is God blessed for ever, when he spoke of his human nature,
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& that he was descēded of the stock of Abraham, & yet he saith neuertheles that he is God blessed for euer.
& that he was descended of the stock of Abraham, & yet he Says nevertheless that he is God blessed for ever.
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Now we haue to blesse or praise him, not after the maner of mē, but to glorifie him as hee deserueth.
Now we have to bless or praise him, not After the manner of men, but to Glorify him as he deserves.
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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:
And moreover when we pray unto God for the advancement of his Kingdom, we say as that prayer is suggested unto us by the holy ghost:
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blessed is he that cōmeth in the name of God: ô Lord make thy kingdom to prosper, ô Lord encrease the kingdom of Dauid. blessed is he that comes in the name of God: o Lord make thy Kingdom to prosper, o Lord increase the Kingdom of David.
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So then this is the way to make vs partakers of that which is here recited by Moyses:
So then this is the Way to make us partakers of that which is Here recited by Moses:
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to wit, that God beareth such speciall fauour & singular loue towards vs, that not only he blesseth vs:
to wit, that God bears such special favour & singular love towards us, that not only he Blesses us:
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but if any do vs good or euil, he accepteth this as done to his own person,
but if any do us good or evil, he Accepteth this as done to his own person,
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and wil recōpence them that haue pitie vpon vs, and shall helpe vs in our necessitie:
and will recompense them that have pity upon us, and shall help us in our necessity:
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and againe he wil reuenge our cause:
and again he will revenge our cause:
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& although we be patient in all the wrongs and outrages that men do against vs,
& although we be patient in all the wrongs and outrages that men do against us,
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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:
yet nevertheless he will keep us & stretch out his arm to chastise all those who shall unjustly oppress us Loe then the sum of the matter, Concerning that word that was left for us Now it is said:
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That Iacob was euen hardly gone forth from his father, & that scarsely he had obtained that he went about,
That Iacob was even hardly gone forth from his father, & that scarcely he had obtained that he went about,
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but lo Esau returned from hunting, and brought meate to his father, he brought it vnto him being vpon his bed.
but lo Esau returned from hunting, and brought meat to his father, he brought it unto him being upon his Bed.
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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.
If we shall Consider that which is Here rehearsed by Moses, according to the outward show, it is certain that Esau was worthy to have been blessed.
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For he diligently perfourmed that which was inioyned him by his father: & discharged him selfe of his duetie.
For he diligently performed that which was enjoined him by his father: & discharged him self of his duty.
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And wherefore then was hee berefte of his birthright? But see wherin wee are oftentime deceued:
And Wherefore then was he bereft of his birthright? But see wherein we Are oftentime deceived:
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that is, bicause we regard that which vve see with the eye. But God regardeth the right and trueth, as Ieremie saieth.
that is, Because we regard that which we see with the eye. But God Regardeth the right and truth, as Ieremie Saith.
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So then, let vs not thinke that GOD embusieth him selfe in the outwarde hevv, vvhich in deede is nothing:
So then, let us not think that GOD embusieth him self in the outward hew, which in deed is nothing:
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and yet notvvithstanding vvee are vvonte too be rauished therevvith, in that vvee are sensuall men.
and yet notwithstanding we Are wont too be ravished therewith, in that we Are sensual men.
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Too be short, that vvhich hath the goodliest glister and shevve before men, shall oftentimes be reiected before God,
Too be short, that which hath the Goodliest glister and show before men, shall oftentimes be rejected before God,
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as the Paynims, they set great price vpō their vertues in the outwarde shewe which they had: but we must come further:
as the Pagans, they Set great price upon their Virtues in the outward show which they had: but we must come further:
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that is too saye, we must knowe that God soundeth the hearts and secret thoughtes.
that is too say, we must know that God soundeth the hearts and secret thoughts.
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So an acte may bee highly and greatly praised and esteemed, and yet neuertheles shall displease God:
So an act may be highly and greatly praised and esteemed, and yet nevertheless shall displease God:
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For if the affection shall not be right, there is nothing but hypocrisie & a double courage in it,
For if the affection shall not be right, there is nothing but hypocrisy & a double courage in it,
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or else the ende shall not bee well ordered.
or Else the end shall not be well ordered.
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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,
For let us put the case that a man gives him self to virtue, and yet hath this foolish arrogancy in him self, to get reputation,
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and that men should clap their handes at him in the iudgement of the world:
and that men should clap their hands At him in the judgement of the world:
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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.
he hath now already received his reward, and Because he is led with ambition, it must needs be that all that he does and Takes in hand, must be rejected of God.
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And why so? Humilitie is the foundation and roote of all vertues.
And why so? Humility is the Foundation and root of all Virtues.
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As long therefore as men do seeke to merite by their owne vertue, it is certaine, that if they were Angelles in outwarde appearance,
As long Therefore as men do seek to merit by their own virtue, it is certain, that if they were Angels in outward appearance,
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yet all that procedeth from them, is nothing else but baggage and very filth.
yet all that Proceedeth from them, is nothing Else but baggage and very filth.
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So let vs learne, that when we see how Esau behaued him self so to the eye,
So let us Learn, that when we see how Esau behaved him self so to the eye,
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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 that he failed in nothing, and yet notwithstanding that he was cast underfoot, and that God made no reckoning of him, let us Learn (I say) not to give our selves too foolish ambition to be seen of men,
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and to be wel thought of:
and to be well Thought of:
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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.
but let us walk in simplicity and uprightness before God, let us know that if the heart go not before, that all the service that we can do unto him, shall justly rejected.
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Marke shortly that which we haue to hold, cōcerning that which Moyses hath rehearsed here, touching the obedience which Esau rendred vnto his father.
Mark shortly that which we have to hold, Concerning that which Moses hath rehearsed Here, touching the Obedience which Esau rendered unto his father.
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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,
Now there is also to be noted further, when we shall make comparison of him with Iacob, we shall find that which was showed before, to wit, that Iacob was not preferred,
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but by the free goodnes of god of which thing there appeareth no reason vnto vs,
but by the free Goodness of god of which thing there appears no reason unto us,
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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:
for lo Esau which went to hunt, who lied not, who deceived not his father, and did not thrust in him self craftily, neither by any deceit or indirectly:
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he had none of al this.
he had none of all this.
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But what doth Iacob? he deceyueth, hee lieth, and dealeth dissemblingly, and presenteth him selfe as it were his brother Esau:
But what does Iacob? he deceiveth, he lies, and deals dissemblingly, and presents him self as it were his brother Esau:
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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.
there was nothing in him but craft and theft Concerning this matter, and further, he does greatly dishonour his father, too make him believe one thing for Another.
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Wee might well saye then, that Iacob deserued too bee reiected and cut of: but neuerthelesse GOD would that he shuld haue the birthright.
we might well say then, that Iacob deserved too be rejected and Cut of: but nevertheless GOD would that he should have the birthright.
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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:
And whereupon is this founded unless it be upon his everlasting council which we can not comprehend? And so let us Learn to humble ourselves:
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notwithstāding that the reason be not declared vnto vs why god shuld rather accept Iacob thē Esau,
notwithstanding that the reason be not declared unto us why god should rather accept Iacob them Esau,
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& take the birthright frō the greater to giue it to the lesser.
& take the birthright from the greater to give it to the lesser.
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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,
Albeit them that we know not what moved & induced God to this, yet notwithstanding let us hold for most certain, that he does nothing but most justly,
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because his will is the rule of all rightuousnes:
Because his will is the Rule of all righteousness:
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hee is subiect too no lawe, and much lesse to our fantasie, to doo those thinges that seeme good vnto vs:
he is Subject too no law, and much less to our fantasy, to do those things that seem good unto us:
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but so farre of is it, that though wee were able too dispute and too alledge all the reasons that possibly we could conceiue,
but so Far of is it, that though we were able too dispute and too allege all the Reasons that possibly we could conceive,
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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:
yet the only will of GOD, shall overcome all the Reasons in the world: and all that which shall enter into our brain, must of necessity be overthrown:
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as it is sayde, that hee shall alwayes bee iustified, yea albeit men condempne him.
as it is said, that he shall always be justified, yea albeit men condemn him.
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For they rather haue this deuilishe pride to murmure against that which he doth, & to finde somewhat to say against it,
For they rather have this devilish pride to murmur against that which he does, & to find somewhat to say against it,
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and to bring foorth their reasons:
and to bring forth their Reasons:
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but when they shall haue pratled pedlers french as long as they can, yet shal the iustice of God remaine vntouched,
but when they shall have prattled pedlars french as long as they can, yet shall the Justice of God remain untouched,
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and they which haue durst rather too slaunder it and barke against it, they shall remayne ashamed and confounded.
and they which have durst rather too slander it and bark against it, they shall remain ashamed and confounded.
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Loe therefore yet an other principall pointe that wee haue too holde in this place.
Loe Therefore yet an other principal point that we have too hold in this place.
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Nowe it is sayde, that Isaack asked firste, Who art thou? And hearing that it is Esau, he was astonished,
Now it is said, that Isaac asked First, Who art thou? And hearing that it is Esau, he was astonished,
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yea Moyses further addeth more, with a wōderful feare.
yea Moses further adds more, with a wondered Fear.
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If Isaack had not knowen how much worth that blessing had bin, and that it should bee confirmed by God,
If Isaac had not known how much worth that blessing had been, and that it should be confirmed by God,
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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:
if he had not known, that he being called too the dignity and office of a Patriarch, must be a witness of the inheritance of salvation, he had not been so astonished:
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For hee had done as other men vsed too doo. I haue beene deceyued by my sonne.
For he had done as other men used too do. I have been deceived by my son.
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Hee had stormed & chaffed agaynst Iacob, yea and hee would haue cursed him:
He had stormed & chaffed against Iacob, yea and he would have cursed him:
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and hee would neuertheles haue concluded, O, I will keepe my right, howsoeuer it bee, this shall no whit preiudice me therin,
and he would nevertheless have concluded, Oh, I will keep my right, howsoever it be, this shall no whit prejudice me therein,
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and I haue my authoritie francke and free. Loe then how Isaack might haue vsed him selfe therein, after the common maner.
and I have my Authority frank and free. Loe then how Isaac might have used him self therein, After the Common manner.
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But hee knewe that God had ordeyned him the minister, to cause that the inheritance of saluation should rest in his house:
But he knew that God had ordained him the minister, to cause that the inheritance of salvation should rest in his house:
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and hee knewe that he was but an instrument therein, and that this was not because God had resigned his office to him,
and he knew that he was but an Instrument therein, and that this was not Because God had resigned his office to him,
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albeit hee had communicated it vnto him.
albeit he had communicated it unto him.
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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,
For if God communicate his Authority too those, whom he hath established in the Ministry of his word, this is not meant that he depriveth him self of it Therefore,
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neither that he giueth ouer his right therein, in any sort whatsoeuer.
neither that he gives over his right therein, in any sort whatsoever.
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Isaack knew then, that forasmuch as he was but an instrument of the holy ghost, that that which he had pronoūced must stande:
Isaac knew then, that forasmuch as he was but an Instrument of the holy ghost, that that which he had pronounced must stand:
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& there is no doubt also but that it was reuealed vnto him. For before hee was as it were, restrayned:
& there is no doubt also but that it was revealed unto him. For before he was as it were, restrained:
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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:
the love which he bore to his eldest son had so besotted him, that he had quite lost the remembrance of that which we have seen before:
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For hee was not ignorant of that whiche God had determined, That the greater should serue the lesser.
For he was not ignorant of that which God had determined, That the greater should serve the lesser.
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And yet neuertheles, hee is a man as it were altogither senselesse & deuoyd of reason, alwayes addicted to his sōne Esau,
And yet nevertheless, he is a man as it were altogether senseless & devoid of reason, always addicted to his son Esau,
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& thought not to yeeld him selfe to be gouerned by God.
& Thought not to yield him self to be governed by God.
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Nowe this was not of anie deliberate and set rebellion, (as wee haue declared before:) but it was loue that blinded him,
Now this was not of any deliberate and Set rebellion, (as we have declared before:) but it was love that blinded him,
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and for that hee marked not that hee should simplie haue rested in the will of God.
and for that he marked not that he should simply have rested in the will of God.
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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,
Loe how he overhastily forgotten him self ▪ So them, let us note that this great Fear whereof Moses speaks, was as if a man should suddenly come to awaken a man making Some alarm about him,
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and as if he had beene seased with some astonishment, and thought this had bin some message of death,
and as if he had been seized with Some astonishment, and Thought this had been Some message of death,
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and that his enimies had bin euen come to his bed. Lo in what case Isaack was.
and that his enemies had been even come to his Bed. Lo in what case Isaac was.
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But here wee haue too note in the first place that it is good that God awaken vs very roughly,
But Here we have too note in the First place that it is good that God awaken us very roughly,
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when we shalbe so sluggish, and that he come vnto vs euery day.
when we shall so sluggish, and that he come unto us every day.
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It is true that we will thinke our selues watchful ynough, when we shal heare the word of God,
It is true that we will think our selves watchful enough, when we shall hear the word of God,
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& wil be zealous, and it will seeme that wee are very warie therein:
& will be zealous, and it will seem that we Are very wary therein:
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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,
but all that we have herd is quickly fled from us, and specially when we have contrary things before us If we have been exhorted to patience,
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and it seeme that wee haue bin therein so well appointed, that there wanted nothing:
and it seem that we have been therein so well appointed, that there wanted nothing:
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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.
let one come too trouble us, let us receive but Some little blow, incontinent we will be so inflamed with wrath and displeasure, that we forget that which was spoken unto us
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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,
Again, when we Are exhorted too despise the riches and honours of this world, if we be allured thereunto by our adversary the devil, we will be (as it were) asleep in them,
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and all our senses wil be whollie occupied therewith.
and all our Senses will be wholly occupied therewith.
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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.
Now if our Lord used any simple admonition, it is certain that it is as if it were spoken to a man that were asleep.
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And what shal men profit therby? It behoueth therefore that god awaken vs oftentimes by force.
And what shall men profit thereby? It behooves Therefore that god awaken us oftentimes by force.
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And so as often as God shall scourge vs, & that some shalbe chastised after one sorte, some after another:
And so as often as God shall scourge us, & that Some shall chastised After one sort, Some After Another:
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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,
Let us examine that which was in us, and so we shall know that we were for a time blockish and senseless, that we have known nothing of that which we ought,
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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,
or Else that we were not so attentive therein, & let us Learn by the Exampl of our father Isaac, that seeing our Lord does stir us up and would that we should deeply & in good earnest think upon him,
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& 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.
& that we should gather up all our Senses, which before were wandering: let us Learn I say to make out profit thereof: Lo this for one Lesson.
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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:
But let us mark how Isaac willingly submitteth him self too the will of God. I have already said, that they that will maintain their reputation, will be wilful:
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although they had done the greatest euill in the world, yet they will alwayes mainteyne it.
although they had done the greatest evil in the world, yet they will always maintain it.
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And loe this is the cause that so many people plunge them selues so deepely, euen vntoo the depth of the bottomlesse pittes:
And lo this is the cause that so many people plunge them selves so deeply, even unto the depth of the bottomless pits:
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that is, they are ashamed too bee reclaimed:
that is, they Are ashamed too be reclaimed:
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they would haue the renowme of constancie, and they thinke that if they shoulde chaunge, that it should bee caste in their teeth,
they would have the renown of constancy, and they think that if they should change, that it should be cast in their teeth,
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as a great lightnesse and inconstancie.
as a great lightness and inconstancy.
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Loe the cause why men harden themselues in obstinacie with boldnesse and presumption, too followe a thing, howsoeuer it bee,
Loe the cause why men harden themselves in obstinacy with boldness and presumption, too follow a thing, howsoever it be,
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and take the bitt in their teeth and wil in no case bow, neyther too the one side, nor too the other.
and take the bit in their teeth and will in no case bow, neither too the one side, nor too the other.
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Nowe this is a vice very common, and so much the rather we shall be subiect vnto it,
Now this is a vice very Common, and so much the rather we shall be Subject unto it,
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vnlesse wee come to that which is rehearsed here.
unless we come to that which is rehearsed Here.
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Loe Isaack who might haue bin greatly ashamed, for that hee was so deceyued and abused:
Loe Isaac who might have been greatly ashamed, for that he was so deceived and abused:
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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:
a man might say, look upon this drunkard, when he is well whittled, and that he hath eaten and drunk, he Takes one for Another:
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and farther, a man might haue saide, this was a glutton, when hee could not discerne betweene kid and venison:
and farther, a man might have said, this was a glutton, when he could not discern between kid and venison:
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and againe, it might haue bin sayde: What? when he blessed his yongest sonne in steede of his eldest:
and again, it might have been said: What? when he blessed his youngest son in steed of his eldest:
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being so deceyued, & because he did this through errour & theft:
being so deceived, & Because he did this through error & theft:
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weeneth he that this shalbe auaylable before god? Isaack therefore might haue had many respectes, to haue bin obstinate in his facte.
weens he that this shall available before god? Isaac Therefore might have had many respects, to have been obstinate in his fact.
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But hee forgetteth all, and knoweth that forasmuch as it was so ordeyned of God, that Iacob should be blessed, that it must remaine,
But he forgetteth all, and Knoweth that forasmuch as it was so ordained of God, that Iacob should be blessed, that it must remain,
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& no chaunge must be made therein.
& no change must be made therein.
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We are then brieflie taught that as often as wee shall do any acte vnaduisedly, which pleaseth not God,
We Are then briefly taught that as often as we shall do any act unadvisedly, which Pleases not God,
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or else if we shall exceed our boūds, and goe beyonde our calling, howsoeuer it bee, that wee alwayes turne the bridle,
or Else if we shall exceed our bounds, and go beyond our calling, howsoever it be, that we always turn the bridle,
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as soone as we shall bee warned, and that wee followe not the matter, because this is manifestly too despite GOD.
as soon as we shall be warned, and that we follow not the matter, Because this is manifestly too despite GOD.
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But especially wee haue to consider, although Isaack vvere carried with an euill affection, & although hee forgate that whiche had beene pronounced by GOD, that faith was not vtterly quenched in him, albeit it vvas choked.
But especially we have to Consider, although Isaac were carried with an evil affection, & although he foregate that which had been pronounced by GOD, that faith was not utterly quenched in him, albeit it was choked.
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This argument was handled yesterdaye more at large: yet ought it by the waye too bee further thought vppon.
This argument was handled yesterday more At large: yet ought it by the Way too be further Thought upon.
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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:
For what moved Isaac too say, I have blessed thy brother, albeit he obtained it by deceit, shall he remain blessed yet? What Lesson learneth he? It must needs be that he knew this before. Now he knew it:
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but as I haue sayde already, the light of his fayth was as a coale of fire that had beene raked vnder the asshes:
but as I have said already, the Light of his faith was as a coal of fire that had been raked under the Ashes:
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one should haue seene nothing thereof, but let them remooue a fewe of the asshes,
one should have seen nothing thereof, but let them remove a few of the Ashes,
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and then loe the sparkes appeare by and by, and afterwardes the fire sheweth it selfe.
and then lo the sparks appear by and by, and afterwards the fire shows it self.
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Euen so was it in Isaack:
Eve so was it in Isaac:
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and this is not written onely for his persone, but too the ende wee shoulde gather a general doctrine therof:
and this is not written only for his person, but too the end we should gather a general Doctrine thereof:
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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:
For oftentimes the like shall fallen out and come to pass with us, to wit, that when we shall much lose the bridle to our vanities, that one shall be ravished with ambition, Another shall be kindled too covetousness, to heap up goods, Another shall have Some foolish appetite:
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too bee short, another shall be drawen awaye and estraunged from GOD, by some manner of meane:
too be short, Another shall be drawn away and estranged from GOD, by Some manner of mean:
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then loe our faith whiche is (as it were) dead. Nowe God suffereth it not to be altogither abolished:
then lo our faith which is (as it were) dead. Now God suffers it not to be altogether abolished:
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For when the woorde taketh liuely roote in vs, it is an incorruptible seede. It can not then be quite rooted out:
For when the word Takes lively root in us, it is an incorruptible seed. It can not then be quite rooted out:
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but howsoeuer it bee, it can not bee sayde that there was not one sparke or droppe of fayth, in such sorte that wee bee so colde, that wee thinke no more of GOD, that the worlde hath quite ouercome vs. When therefore any doo so wander, that they thinke onely but on their lustes, a man woulde saye that faith were quite dead.
but howsoever it be, it can not be said that there was not one spark or drop of faith, in such sort that we be so cold, that we think no more of GOD, that the world hath quite overcome us When Therefore any do so wander, that they think only but on their lusts, a man would say that faith were quite dead.
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Nowe this maye well be in appearance: but notwithstanding God yet reserueth some hidden seede:
Now this may well be in appearance: but notwithstanding God yet reserveth Some hidden seed:
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as we haue said, that the fire may well bee choked, and yet not altogyther quenched,
as we have said, that the fire may well be choked, and yet not altogether quenched,
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when it shall bee raked vp vnder the asshes.
when it shall be raked up under the Ashes.
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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:
For all our affections, the riches, honours and pleasures of the world, Are as Ashes too choke up this Light of God, which ought to guide and lead us But our Lord having pity upon us, brings too pass, that a little After we acknowledge our Faults:
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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.
and whereas we were so cold, yea as it were altogether frozen, we begin to wax warm, in a good zeal, and to return unto him.
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Loe then, how GOD accomplisheth that in his faythfull, which wee reade here of our father Isaack.
Lo then, how GOD accomplisheth that in his faithful, which we read Here of our father Isaac.
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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:
But this is not spoken too the end we should Therefore tempt God, as though it were permitted unto us too suffer our selves in such sort too be carried astray by the devil, that our faith might be (as it were) asleep in our hearts and Souls:
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For it will not alwayes fall out, that God will awake those whiche are asleepe, and call them agayne whiche are estraunged from him.
For it will not always fallen out, that God will awake those which Are asleep, and call them again which Are estranged from him.
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Let vs learne therefore to walke in feare & carefulnesse:
Let us Learn Therefore to walk in Fear & carefulness:
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and specially when wee shall finde men so dul, that they shalbe as it were altogither blockish,
and specially when we shall find men so dul, that they shall as it were altogether blockish,
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and that their faith shalbe as it were dead in them: let vs learne too feare so much the more.
and that their faith shall as it were dead in them: let us Learn too Fear so much the more.
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What holinesse was there in Dauid? And yet neuerthelesse wee see that he was for a time, as a man quite desparate.
What holiness was there in David? And yet nevertheless we see that he was for a time, as a man quite desperate.
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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:
Afterwards, having committed such an abominable fault, to have ravished the wife of Another, and to have caused her husband wickedly to be slain with such villaInous treachery, that he deserved to be thrown out from among men:
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after all this, we may see, what manner of Prophet soeuer he had beene, what feare of God soeuer he had in him before:
After all this, we may see, what manner of Prophet soever he had been, what Fear of God soever he had in him before:
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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,
to be short, albeit he were a mirror of Angelical perfection, we see that he was as an Ox or an Hog, he knew nothing, he had no remorse, it seems that God had given him up into a Reprobate sense,
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& had stricken him with a spirite of blockishnesse:
& had stricken him with a Spirit of blockishness:
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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:
yea and when the Prophet comes unto him alleging this comparison, and speaking unto him of a neighbour, that through violence had oppressed a poor man:
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ô he knew well to condemne others, and in the meane while thought nothing of himselfe, till that the Prophete sayde vnto him:
o he knew well to condemn Others, and in the mean while Thought nothing of himself, till that the Prophet said unto him:
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It is of thee, it is of thee that I doe speake. Vntill that the Prophete Nathan saide vnto him.
It is of thee, it is of thee that I do speak. Until that the Prophet Nathan said unto him.
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It is thou murtherer that hast doone such a deede:
It is thou murderer that haste done such a deed:
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vntill that he came to giue him a blowe with a clubbe, as it were a chafed Bul, he continueth blockish in it:
until that he Come to give him a blow with a club, as it were a chafed Bull, he Continueth blockish in it:
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& forasmuch as the Deuill had wonne him so farre, that he was as it were drunken yea altogither bewitched, it must needs be that God euen thunder against him.
& forasmuch as the devil had won him so Far, that he was as it were drunken yea altogether bewitched, it must needs be that God even thunder against him.
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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,
When Therefore we see such like Examples as this which is Here rehearsed unto us by Moses, that Isaac the chief of the Church, is as it were blind herein,
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vntil that God had reuealed it by force:
until that God had revealed it by force:
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so much the more (as I haue sayde) it behoueth vs to take good heede to walke in feare and carefulnesse:
so much the more (as I have said) it behooves us to take good heed to walk in Fear and carefulness:
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and in the meane while let vs learne when GOD giueth vs such pushes and spurres, to make vs returne vnto him,
and in the mean while let us Learn when GOD gives us such pushes and spurs, to make us return unto him,
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whereas wee were before as it were insensible, and haue gotten through long custome such a strong sauour:
whereas we were before as it were insensible, and have got through long custom such a strong savour:
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Whē god giueth vs the grace (I say) to cal back ourselues vnto him, that we be moued as becommeth vs,
When god gives us the grace (I say) to call back ourselves unto him, that we be moved as becomes us,
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& that it be not to wipe our mouth after we haue sayd in one woord, that we haue faulted, as there are many:
& that it be not to wipe our Mouth After we have said in one word, that we have faulted, as there Are many:
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but that we followe that which is here taught vs by Moyses that Isaack was affraid.
but that we follow that which is Here taught us by Moses that Isaac was afraid.
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And howe? very greatly, yea wonderfully.
And how? very greatly, yea wonderfully.
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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.
For it is impossible, that we should come to Repentance, unless we have a heauynesse that must torment us and we be as it were in hell, to feel our wretchedness, and be therein confounded.
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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:
Until so much be wrought in us, that we be come thither, it is certain that there shall be no Repentance in us This Teaches how we must practise this Doctrine:
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to witte, That when our Lorde shall haue touched vs, that on our partes wee be as it were wounded to the bottome of our hart,
to wit, That when our Lord shall have touched us, that on our parts we be as it were wounded to the bottom of our heart,
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& that we be so astonished, that we return no more to our slouthfulnesse and negligence, wherwith we were for a time ouerwhelmed.
& that we be so astonished, that we return no more to our slothfulness and negligence, wherewith we were for a time overwhelmed.
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Nowe Isaack yet sheweth his faith better in saying, He shall be blessed: For hee knewe that God had ordayned him to this office,
Now Isaac yet shows his faith better in saying, He shall be blessed: For he knew that God had ordained him to this office,
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and that he spake not in his owne name: For the sentence of God cannot bee called backe:
and that he spoke not in his own name: For the sentence of God cannot be called back:
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it behooueth therefore that he kepe him there. So we haue farther to gather of this place that we haue alredy touched:
it behooveth Therefore that he keep him there. So we have farther to gather of this place that we have already touched:
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that Isaack heere passed not his bounde, although hee had fayled through ignoraunce, and beene deceiued in the person,
that Isaac Here passed not his bound, although he had failed through ignorance, and been deceived in the person,
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yet he alwayes kepte a good principle: to witte, that hee had executed that which GOD had committed to his charge:
yet he always kept a good principle: to wit, that he had executed that which GOD had committed to his charge:
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and that therefore this must remaine concluded, and haue his effect. Nowe this is sayde for our instruction:
and that Therefore this must remain concluded, and have his Effect. Now this is said for our instruction:
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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,
For we know that At this day our Lord would have the remission of our Sins too be showed forth by the Mouth of men, he would assure us of the inheritance of everlasting salvation,
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and also would haue his adoption too bee declared vnto vs. Nowe wee muste needes haue wherevpon too resolue our selues:
and also would have his adoption too be declared unto us Now we must needs have whereupon to resolve our selves:
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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,
For if we have not full assurance of our salvation, and if we cannot call upon GOD, it is as much as too shut the gate of Paradise against us But in the mean while,
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Loe a man which speaketh and sayeth, that hee will pardon our sinnes, and yet hee is a sinner him selfe.
Lo a man which speaks and Saith, that he will pardon our Sins, and yet he is a sinner him self.
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Againe, hee promiseth vs the Heauenly life: and <2^PAGES^MISSING> brittlenes.
Again, he promises us the Heavenly life: and <2^PAGES^MISSING> brittleness.
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Lo then that which we haue to learne vpon these words, He that hath beene blessed shalbe blessed.
Lo then that which we have to Learn upon these words, He that hath been blessed shall blessed.
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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 how so? Had Isaac that Privilege therein, to say that that which he had pronounced should stand? After he had eaten and drunk,
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and further beeing a poore blind man, being so blockish that he knewe not what he did:
and further being a poor blind man, being so blockish that he knew not what he did:
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beeing so dull that hearing the voyce of his sonne Iacob, he suffreth him selfe to be led as a poore beast:
being so dull that hearing the voice of his son Iacob, he suffers him self to be led as a poor beast:
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and yet neuerthelesse sayth, It shal stand? Yea but acknowledging his fault, he is confounded, and neuerthelesse he continueth:
and yet nevertheless say, It shall stand? Yea but acknowledging his fault, he is confounded, and nevertheless he Continueth:
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For hee knewe whereto God had establyshed him, and thereupon he giueth glory to God,
For he knew whereto God had established him, and thereupon he gives glory to God,
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and quite casteth downe him self from his owne vnderstanding, knowing well that hee had nothing of his owne.
and quite Cast down him self from his own understanding, knowing well that he had nothing of his own.
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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.
And so, let us Learn that Isaac so ordered himself, and in such sort ressted upon the word of God, that he altogether renounced his affections wherewith he was before time carried away.
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In the meane season wee haue heere a good rule concerning our selues, whereby we are warned that when we shalbe taught,
In the mean season we have Here a good Rule Concerning our selves, whereby we Are warned that when we shall taught,
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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,
although this be done by the mean of Mortal men who Are sent unto us, that God does accept us and account us for his own, that this ought to suffice us,
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and that we may despise Sathan and all temptations, & all things that may come in our braine to shake our faith.
and that we may despise Sathan and all temptations, & all things that may come in our brain to shake our faith.
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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 thereupon it is said, That Esau cried out, yea by yelling and roaring, and that he howled as it were a wild beast, and that he desired notwithstanding to be blessed:
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and that his father sayd vnto him: Loe it must needes be that the firste blessing holde:
and that his father said unto him: Lo it must needs be that the First blessing hold:
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and that then he despiteth his brother Iacob, and sayd: It was right that hee was so named.
and that then he despiteth his brother Iacob, and said: It was right that he was so nam.
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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,
For we have declared before that Iacobs name was drawn from a heel, as if a man should have called him Heelholder: and this was forasmuch as he held the heel of his brother,
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when hee shoulde come foorth of the wombe. Nowe sayth he, hee hath giuen mee a blowe with his heele.
when he should come forth of the womb. Now say he, he hath given me a blow with his heel.
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As if a man shoulde say, when a beaste rusheth vpon him, that hee hath stricken him with his heele.
As if a man should say, when a beast Rushes upon him, that he hath stricken him with his heel.
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Nowe Esau applyeth this to his brother: He hath supplāted metwise now (saith he).
Now Esau Applieth this to his brother: He hath supplanted metwise now (Says he).
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And this worde also commeth of Tripping, when a man giueth one secretly a blowe with his foote, and maketh one to fall.
And this word also comes of Tripping, when a man gives one secretly a blow with his foot, and makes one to fallen.
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Hee sayth then, that hee hath already tript him twise with his heele.
He say then, that he hath already trip him twice with his heel.
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The first time when he took away his birthright, and now when he took away his blessing.
The First time when he took away his birthright, and now when he took away his blessing.
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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:
Now Here we have to note in the First place, that which the Apostle shows us, to wit, that albeit Esau wept & mourned, notwithstanding he obtained no place of Repentance:
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for he came therto ouer late. And this is according to the exhortatiō which we haue made heretofore.
for he Come thereto over late. And this is according to the exhortation which we have made heretofore.
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It is said that we must not be prophane as Esau was, that we must not be giuē to the earth,
It is said that we must not be profane as Esau was, that we must not be given to the earth,
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nor to al that which cōcerneth our bodyes & this trāsitory life, in such sort that we should forget the heauēly life.
nor to all that which concerns our bodies & this transitory life, in such sort that we should forget the heavenly life.
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And why so? for (saith he) they which prophane themselues, & defile thēselues in their filthy desires they may cry:
And why so? for (Says he) they which profane themselves, & defile themselves in their filthy Desires they may cry:
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but they shal find no place repentaunce, forasmuch as the gate shall be shutte against them.
but they shall find no place Repentance, forasmuch as the gate shall be shut against them.
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Nowe it is true that this at the firste shew might bee thought straunge:
Now it is true that this At the First show might be Thought strange:
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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.
For it is said As often, and At what time soever a sinner shall mourn and ask pardon, that GOD will be ready always to receive him too mercy, which return unto him. Loe the promise is general.
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So then, howe is it that the Apostle sayeth, that wee shall not finde place of repentaunce, if wee come too late:
So then, how is it that the Apostle Saith, that we shall not find place of Repentance, if we come too late:
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For there needes nothinge but too mourne? But this shall bee easily to bee vnderstoode,
For there needs nothing but too mourn? But this shall be Easily to be understood,
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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:
when we shall have distinguished between the cries of the faithful and of the unbelievers. Both the one and the other shall indeed cry unto God: but in diverse sorts:
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for the faithfull shall be touched with true repentaunce, when they cry and when they mourne:
for the faithful shall be touched with true Repentance, when they cry and when they mourn:
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It is sayde likewise that Dauid roared, and that his throte was as it were hoarse.
It is said likewise that David roared, and that his throat was as it were hoarse.
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Loe then the cryes which the children of God throwe forth: as it is sayde that he himselfe brayed like a Lyon.
Loe then the cries which the children of God throw forth: as it is said that he himself brayed like a lion.
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And a little after we heare what Ezechias sayth, that his speech fayled him, and that he groned in him self as swallowes,
And a little After we hear what Hezekiah say, that his speech failed him, and that he groaned in him self as Swallows,
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and that he could speake no more:
and that he could speak no more:
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that hee was so hoarse, that he knewe not howe to speake one worde, distinctly pronounced:
that he was so hoarse, that he knew not how to speak one word, distinctly pronounced:
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that hee was as it were altogither quite thrown downe. We see then that the faithfull haue had this affection:
that he was as it were altogether quite thrown down. We see then that the faithful have had this affection:
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but in the meane tyme they had repentaunce, which touched them to the quick for their faultes:
but in the mean time they had Repentance, which touched them to the quick for their Faults:
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as it must needes be that they displease them selues therein, and humble themselues before GOD:
as it must needs be that they displease them selves therein, and humble themselves before GOD:
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and after this they conceiued some hope to obtayne pardon.
and After this they conceived Some hope to obtain pardon.
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Now the vnbeleeuers they will bray inough, but in the meane while they leaue not off to haue their hearts hardened:
Now the unbelievers they will bray enough, but in the mean while they leave not off to have their hearts hardened:
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teares trickle downe from their eyes, but in the meane while they leaue not off to bee proude and rebellious against God:
tears trickle down from their eyes, but in the mean while they leave not off to be proud and rebellious against God:
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they haue in deede some horrour of his iudgements, but this is but too sette them selues in despight against him:
they have in deed Some horror of his Judgments, but this is but too Set them selves in despite against him:
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for they neuer go so farre as to hate their offences, and too be displeased with them:
for they never go so Far as to hate their offences, and too be displeased with them:
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Loe how it was with Esau. And therefore we haue to gather that without repentaunce, these cryes shall be reiected of GOD,
Lo how it was with Esau And Therefore we have to gather that without Repentance, these cries shall be rejected of GOD,
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and shall neuer come vnto him.
and shall never come unto him.
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And when the Apostle speaketh of repentance, it is not that he meaneth that Esau had repentaunce:
And when the Apostle speaks of Repentance, it is not that he means that Esau had Repentance:
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but he meaneth, that hee obtayned not mercie, and that God was not mercifull to him.
but he means, that he obtained not mercy, and that God was not merciful to him.
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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.
And so let us take good heed unto our selves, and let us detest this blasphemy which the devil Soweth in the world, That there needs no more but one good sigh.
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For loe those merry Greekes, when they shall be exhorted to returne from their wickednesses: ô I muste yet a good while vse it:
For lo those merry Greeks, when they shall be exhorted to return from their Wickednesses: o I must yet a good while use it:
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and God is a good fellow: Loe yet another blasphemie as detestable, whereat euē the very stones shuld cleaue. And further, God is merciful.
and God is a good fellow: Lo yet Another blasphemy as detestable, whereat even the very stones should cleave. And further, God is merciful.
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It seemeth to them that vnder the name of mercie they should holde God bound vnto them:
It seems to them that under the name of mercy they should hold God bound unto them:
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but it shal be deerely sold them.
but it shall be dearly sold them.
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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 lo they come so Far that they say, Oh there needs nothing in the end but one good bulk, and one good sigh.
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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,
Yea but who is that which shall give it? have we it in our fist? must not God work therein? When a man shall fall,
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albeit he haue hurt himself, he may well recouer him selfe:
albeit he have hurt himself, he may well recover him self:
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but if he haue broken his necke, can hee recouer him selfe afterwarde? Nowe before GOD all our faultes are deadly:
but if he have broken his neck, can he recover him self afterward? Now before GOD all our Faults Are deadly:
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and which is more, it is too put vs and deliuer vs into the handes of Sathan.
and which is more, it is too put us and deliver us into the hands of Sathan.
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And can a man ryse vp, when his necke shalbe broken? as I haue alreadie saide.
And can a man rise up, when his neck shall broken? as I have already said.
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Nowe it is certaine, that as often as wee offende GOD, it is as if wee brake our necke,
Now it is certain, that as often as we offend GOD, it is as if we brake our neck,
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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,
as much as lies in us And so, can we restore life too our selves After we have lost it? Loe then, what ought to stir us up to walk in carefulness,
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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 not to tarry till the gate be shut against us: but let us harken to all the Warnings that have been given us:
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and when God shall knocke, let vs open vnto him.
and when God shall knock, let us open unto him.
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And moreouer we haue too holde that which is spokē vnto vs by the Prophet Isaie:
And moreover we have too hold that which is spoken unto us by the Prophet Saiah:
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Seeke the Lorde whilest hee may be founde: Call vppon him when he is readie to heare. Seek the Lord whilst he may be found: Call upon him when he is ready to hear.
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It is true that the tyme maketh no greate matter, that wee shoulde take any great aduantage of it:
It is true that the time makes no great matter, that we should take any great advantage of it:
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but yet we must vnderstand for conclusion, that this place of Isaye was fulfilled when the Gospel was preached,
but yet we must understand for conclusion, that this place of Isaiah was fulfilled when the Gospel was preached,
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4493
as S. Paule declareth in the second to the Corinthians, Loe the acceptable dayes, loe the time of saluation.
as S. Paul Declareth in the second to the Corinthians, Lo the acceptable days, lo the time of salvation.
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4494
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:
And likewise we must well mark the similitude, which is alleged unto us by our Lord Iesus christ that we let not the occasion slip:
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4495
but when God biddeth vs that we come vnto him, let vs come vnto him,
but when God bids us that we come unto him, let us come unto him,
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4496
yea hasting our selues, and let vs not drawe our legges to come slowly, least our vnthankefulnesse in the end seclude vs,
yea hasting our selves, and let us not draw our legs to come slowly, lest our unthankfulness in the end seclude us,
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4497
and that the gate be shut against vs. Let vs take good heede, I say to al these exhortations,
and that the gate be shut against us Let us take good heed, I say to all these exhortations,
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4498
& so let vs make our profit of them, that hauing founde place of repentance before God, wee may,
& so let us make our profit of them, that having found place of Repentance before God, we may,
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4499
after we haue bewailed our faultes, haue our mouth open to reioyce in him, and too prayse his holy name,
After we have bewailed our Faults, have our Mouth open to rejoice in him, and too praise his holy name,
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4500
for that he shall haue beene mercifull vnto vs.
for that he shall have been merciful unto us
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4501
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,
But now let us throw down our selves before the majesty of our good GOD, in acknowledging our Faults, praying him that he will in such sort make us too feel them, that it be not too keep us long in them,
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4502
nor to slugge or flatter our selues in them:
nor to slug or flatter our selves in them:
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4503
but in such sorte too returne vnto our iudge, that asking mercy in him wee may there finde it in him:
but in such sort too return unto our judge, that asking mercy in him we may there find it in him:
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4504
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:
and that it be not only to the end that he enter not into account with us, to impute unto us our iniquities and offences:
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4505
but that by his holy spirite he wil purge vs, and that wee may bee more and more reformed:
but that by his holy Spirit he will purge us, and that we may be more and more reformed:
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4506
and that he awaken vs, that wee be not obstinate in our faults:
and that he awaken us, that we be not obstinate in our Faults:
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4507
but that wee thinke vppon all the corrections whereby he woulde drawe vs from the euill way, wherein we haue strayed,
but that we think upon all the corrections whereby he would draw us from the evil Way, wherein we have strayed,
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4508
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.
and that we make such profit of all the advertisement which he gives us, that we be not ashamed to be condemned of him, to the end to obtain mercy.
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4509
That not onely hee will shewe this fauour vnto vs, but too all peoples and nations of the Earth, &c.
That not only he will show this favour unto us, but too all peoples and Nations of the Earth, etc.
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