was that God had preferred Iacob before Esau yet neuertheles he resisteth it as we haue seene before whē it was said that he loued Esau that Rebecca loued Iacob and this loue of hers was an obedience that shee yeelded vnto that heauenly reuelation For GOD had pronounced this sentence before That the elder should serue the younger Rebecca was a greate deale better aduised then her husband But hee continueth stil as wee may see in this place and it seemeth that hee would haue resisted god It is very certain that his purpose was not such But hee is in such wise rauished by his affection that he forgot himselfe and had no discretion and iudgement And hereby we may see how we ought alwayes too suspect our affectionate passions For they rush vpon vs alwayes to butte against god As a Bull chafed pusheth with his hornes so our appetites desires driue vs and rauish vs in such wise that we make war most notoriously against god yea with out euer thinking vpon it it neuer commeth into our memory This is forbidden me God hath condemned reiected it We haue therfore many times our senses so incumbred that wee keepe not either the way or the path And heereof we see an example in Isaack For all the time of his life he was as a looking glasse of holines led as it were an Angels life keeping himself in the feare of god but herein he so faulteth that god is nothing with him He treadeth vnder his foot that which he had vnderstood by his wife that is that nowe the right of the first borne was giuen vnto Iacob Neuertheles he passeth beyōd that Now this is a wonderful straunge thing for he was notwithstāding the minister of god a prophet as sone as he had charge to giue the blessing to him to whom God had ordained it yet hee dealeth as if he had beene the keper and appointer thereof God had doone him this honour as if hee shoulde haue sayd I wil blesse him whom I shall thinke good but the testimonie shall come out of thy mouth Thou shalt be a messenger especially that which thou pronouncest shall haue authoritie of iustice it shall be authentique which I will ratifie in heauen God had doone him this honor and yet he leaueth himselfe to be so snared in ignorance that he goeth quite contrary specially from his dutie and from that which his office required This at the first shew should seme a thing intollerable but God who by his woonderfull counsaile directed him in such sorte in this matter that he turned darkenesse into light shewed that this was not a thing according to mans fantasie that the inheritance of saluation should come vnto this man or too that man but that in despight of all men hee must haue it to whom it was ordained established to holde it that it must haue his effect But because all thinges can not be vnderstood atonce let vs folowe that order in rehearsing of it which Moises vseth and afterwardes we will gather in the ende the profite that this History bringeth vnto vs It is sayde that Isaack seeing himselfe now to drawe towardes his ende forasmuch as he was transitory He sayth vnto his sonne Esau I knowe not the day of my death And therefore goe and hunt Venison that thou mayst prouide me meate according to my appetite and which I loue and my soule shall blesse thee Isaack in saying that hee knewe not the day of his death signifieth that he saw himselfe to draw neere to the graue already For there is none that knoweth the day of his death God would always holde vs in suspence doubt concerning this too the end we might alwayes be ready Death as it is said in the common prouerb is sure to all but the houre of death is vnknowen vnto vs this is very profitable for vs for wese how men are giuē to their pleasures are mery whiles that they think to haue some truses or some release And what should this be if we knewe certainly of the ende of our life Euery one would bend himself to all kinde of euill and God should be despited euen to the ende But when our Lord handleth vs short in such sort that from the wombe of our mother we are still beseeged with death as wee see of younge infants who die before they come into the world so far is it off that we cannot liue euen the minute of an hower but that as soone as we are borne we are subiect too death as our frailtie declareth For with what a number of deseases are wee cōpassed And to how many dangers and hasards is our life subiect So then there is neither younge nor olde that should not say by good right that he knoweth not whē he shal dy but the meaning of these words is as I haue said to wit that Isaack knew wel that he could not continue in the worlde And indeed although young people they which are strong and in the flower of their age ought too prepare themselues to forsake the world euery houre to dye while they liue yet do we most faile heerein albeit our nature warneth vs to giue our selues no more to the worlde So that we haue to gather of this drifte of Isaack that as euery man seeth himselfe weake and transitory so that hee drawe his legges after him where he hath liued longe that this I say should stirre vs vp so much the more to prepare our selues to dye Nowe it is very true that he spake heere to no other ende but to blesse Esau but so much this admonition importeth that when we see death to approch that we learne freely to yeelde vp our selues into the handes of God and to glorifie his name in such obedience that we liue no longer to our selues and after wee shall haue disposed of euery thing in such sort that there be nothing that holde vs or let vs from going cheerefully forwards when we shall be called But when he speaketh of the blessing this is not to be vnderstood of common praier For there is no dout but that Isaack praied euery day for his children and it is said here That I may blesse thee before my death We may thē gather that this blessing wherof Isaack speaketh was had in special regard in deed as I haue said Isaack was as it were the warden and keeper of Gods promise and this treasure was cōmitted into his charge credite to blesse And marke why the Apostle sayth The lesser was blessed of the greater because it must needs be that in this case he must haue his authoritie from god This was declared more plainly in the time of the law For the priests were ordained not onely to teache the people and to offer vp sacrifices but also too blesse and the very forme thereof was set downe vnto them And oftentimes when Moyses speaketh of this office he setteth the
villain dareth alledge that which S. Paule saith in the 3. Chap. to Titus that God hath saued vs not according to our works but according to his mercie to inferre vpon that that we haue Free will but not so constant Now when S. Paule speaketh in the 3. to the Roma of the will of mā such as it is by nature he decyfreth plainly inough that there is nothing but peruersitie and malice as also in the 8. chap. he saith that al our thoughts are enmities to god Mark thē how this agreeth with that which this ttoublecoast chatteth saying that God reneweth vs after that we haue consented to his calling And he is not ashamed to alledge to the same purpose the 5. to the Ephesiās where he speaketh therof as of the fables of Marlin but contrariwise he saith in the same epistle When you were dead in your sinnes and the captiues of Satan and that ye were the children of wrath as others God hath quickened you c. And in the first chap. he sheweth wel that faith and regeneration proceeded frō no other thing then Free election And in deede it must needes be that God accomplish in vs that which he hath spoken by his prophet Esaie in the 66. chap. I appeared vnto them which sought me not And loe why Iohn Baptiste reproouing the rudenes and hardnes of his disciples saith in the 3. chap. of S. Iohn No man can receyue any thing vnlesse it be giuen him from heauen And which is worst this troubler is not ashamed also to bring this place that God giueth both to wil and to perfourme to make vs beleeue that the grace of God followeth our good will howsoeuer it be that S. Paule in that place without leauing any thing too men would attribute the whole praise of our saluation to God as he saith in the first chap. that hee which hath begonne the good work of saluation will finish it Wherein it must bee that he make the grace of god to come after the taile of Frewil Now afterwards this troublecoast taketh great payne to proue that there is a wil in mā as though any man had euer denied it But he should shewe that that will is Free too choose good and euill Nowe howe proueth he it by the 7. chap. to the Romanes that this place can not be wrested But herein men may easily iudge howe his minde is froward peruerse seeing that S. Paule declareth there although his will laboured and striued too good inasmuch as it was regenerated by the spirit of God yet oftentimes he went but hopping vpon one foote He alledgeth a litle after the 7. of the 1. Epistle to the Corin. where he speaketh of a mans will that hath a daughter to marie Here is good stuffe to founde Freewill Concerning the 30. of Deuter. where it is said I set before you this daye life death choose you S. Paule in the 10. to the Roma giueth a sufficient solutiō that is that Moises presupposeth that God putteth his word in the heart And loe why it is said that this ought to be layd to the gospel Concerning that of Ecclesiast which notwithstāding is Apocripha there he speaketh but of the outward doctrine but the inwarde grace is a thing apart and by it selfe That which is soyl fauouredly iumbled togither by this troublecoast that vnder the shadowe that Iesus Christ calleth al those that are heauie loadē he cōcludeth that grace is giuen equally to all But hee maketh no rekoning that Iesus Christe after hee had preached more excellently then al creatures saith by by that his father must draw thē to beleue in him In the end going about to salue that place of S. Paule where it is said that if a potter make vessels of earth as he seeth good this sheweth that God disposeth of his creatures I pray you marke wel the goodly solutions that he giueth that God rauisheth by miracles or diseases both one and other as semeth good vnto him As if S. Paule spake not expresly there that God according to his vnchaūgeable purpose either chose or reiected men before they were borne or before they had done either good or euil too shewe that it is neither of the willer nor of the runner but of his mercy that his elect are saued Such premisses are woorthie such a conclusion as he maketh let vs drawe neere vnto God and consent vnto him and he wil draw neere vntoo vs As though the firste approching were not that he shoulde seeke vs out whilest that we are farre from him It is true that God oftentimes vseth this speech Returne vnto me I will come vnto you but this is to shewe what is our duetie and not what our power is Praise be vnto God. FINIS Gen. 17.20.22 Esay 45.1 Psal. 113.9 Exod. 3.2.3.4 Acts. 7.30 Psal. 37.10 Matt. 15.1 ▪ Psal. 29.12.13 Heb. 11. Heb. 10.37 Psal. 81.11 Gen. 1.28 Psal. 127.3 Iob. 14. Rom. 9 1◠Rom. 9.6 Exod. 33.19 Ephe. 1.4 Rom. 9.16 Phil. 2.13 Mala. 1.2 Iohn 17. Esay 53. Matt. 11. Ephe. 5.8 Matth. 6 3◠1. Tim. 4.8 Phil. 4.12 Matth. 5. 1. Tim. 1. 1. Tim. 4. Psalm 3.7 Act. 7.51 Spitle house Iohn 10 These be the Anabaptists that refuse the ministery of the worde and will be taught immediatly frō God. Jmprinted at London by Thomas Dawson dwelling at the three Cranes in the Vinetree For Tobie Cooke and Thomas Man. 1579.
him that is that though he be small in 〈◊〉 worlde though he bee afflicted tormeÌ„ted … ured and that men doe him many iniuries it 〈◊〉 all one vnto him so that this inestimable treasure be reserued vnto him that is to say that of his race shal come the saluation of the world that withall he is made of the company and fellowship of Gods children Touching Esau his answere we see already that which the Apostle saith and that which we haue also alledged that he was altogither a prophane man I haste to death to what purpose saith he shall my birthright serue me In saying that he hasteth to death and that his birthright serued him to no purpose we see that he was altogither dul and blockish and that it was all one to him so that he might passe this present life And loe also what this worde Prophane importeth for it is contrary to the word Holy. And what meaneth this word Holy To be holy is when wee are separated and put a parte to serue God For all the worlde is ful of filthines and iniquitie as Saint Paule saith And when we shall haue our conuersation heere beneath after the common manner this is to defile our selues with all filthynesse But to thâ— end we may be holden for the children of God it behoueth that we bee separated euen as S. Paule speaketh therof in the first chapter of the first Epistle to the Corinthians It behoueth that God gather vs vnto himselfe For if we walke among thornes that is but to scratch vs euery minute â–ª if we goe through durte and clay that is to beray vs It behoueth theÌ„ that we be seperated But as I haue said the worde Prophane is contrary and opposite vnto this Whâ—â—â—â—en must we do This is it that a man take good â—eede to himself yea euen to his body For eueÌ„ like as there are two parts in vs to wit the body and the soule so the spirituall life is when we know whervnto God hath called vs and whervnto he dayly biddeth vs to wit that we should be heyres of the kingdome of heauen See what it is to sanctifie our selues as it is said Purifie your selues yea all you that beare the Lordes vessels And S. Paule alledging this place saith Hauing therfore such promises That is that God accounteth vs for his seruants children Let vs take heede that we cleanze our selues from all filthinesse aswel of the body as the soule But beholde Esau who hath no care but for his belly and that he sheweth very wel when he saith Beholde I haste to death what shall this birthright auayle me Yea but it was for euerlasting life it was for an heauenly inheritance hee hath no regarde to all this So then we see that he did eate as a Dogge or rather as a Hogge that had his nose alwayes in the swil trough and sought for nothing but meat Beholde then the disposition of Esau which is declared vnto vs in these words And so the exhortation of the Apostle ought wel to be practised of vs when he sayth Let vs not be prophane men as Esau was For see what is the cause that maketh vs to forgoe the hope of that saluation that God hath giuen vs when we are snared in our owne sense and in our carnall desires it is certaine that wee are quite out of taste with that which appertaineth to the saluatioÌ„ of our soules that hath no sauour with vs so that there is neither word of God nor promise nor any thing which we doe not lightly esteeme when we are so prophane Now then let vs take good heede when we are prouoked with some desire to think Goe to God hath not placed 〈◊〉 in this world to perish as Asses horses he hath giuen vs a soule wherin he hath engrauen his owne image So then it behoueth vs alwayes to labour and to aspire vnto this heauenly immortalitie and specially to inforce our selues to fight against all our affections and not to bee so holden heere belowe that we striue not alwayes to breake and vndoe these cordes that hinder vs that we cannot come directly vnto god Marke then what we haue heere to learne That wee bee not like vnto Esau saying I haste to death whereto shall my birthright serue me What shall wee doe such dishonor vnto the dignitie nobility which God hath placed in vs forasmuch as he hath giuen vs immortal soules that we say we are not of this worlde our place is aboue our right is aboue in the meane while shall we rest be entangled heere So then though wee should perishe an hundred times yet let vs knowe that God hath reserued a better life for vs and that there is our soueraign good that we ought to esteme albeit that we want haue need of traÌ„sitorie benefits which onely serue to maintaine vs heere beneath yet let vs beare it patiently and let vs alwayes marke if I dye not to say I perish or I am vtterly lost caste away For this is but a passage by death to goe froÌ„ one life to another We must therefore looke vp thither And this is the summe of that we haue to marke heere But howsoeuer it be we see here how God hath laid open the beastlynes of Esau hath shewed that he was alredy forsaken of him was not gouerned by his holy spirite as the wisest of the worlde albeit it seeme they pearce thorowe the cloudes yet are they so dull and blockishe that thy regarde nothing but that which is present vnto them and therto they wholly giue them selues We shall see therfore the wittiest those whom men so greatly magnifie which looke to nothing but to builde their houses Now I say not onely to builde goodly palaces but also to get greate reuenewes for their children to aduance themselues to becom great states to liue at ease to be feared honored that all the world may be constrained as it were to passe through their hands and in the meane time as for God they do not much remember him and they are in such sorte vnthankfull that it were much better to be a Hog or an Asse than to be like vnto them And why so A Hogge hath but his naturall appetites when his belly is full he will sleepe or hee will wallowe in dunge and he is well contented with it But men what desires haue they It is certaine that there can bee founde no greater greife to torment them withall more cruelly than their owne appetites So then for this cause they are in continuall vexation and torment inasmuch as they respect nothing but this life and if they once dye why with them as it seemeth all is deade Likewise wee see in all the reprobate that they haue not any taste of the Heauenly life And therefore wee muste so much the more pray vnto God that he will open our eyes to the ende we may
purchased for vs by our Lord Iesus Christ God will not only become the father of our soules but also of our bodyes Wee are thorowly assured of this and ought to bee resolued in it But now howsoeuer it be if we must be ready to renounce this present life and all the commodities which are heere If wee muste renoūce our own life by a stronger reason we must renoūce to liue Now we cannot liue heere without eating and drinking but yet it behoueth that we be ready to suffer hunger and thirst rather then to be turned away from our calling and not only this but when the question shall be of death wee must offer our liues to God doing him this homage and alwayes desiring rather a pretious and blessed death before him then all the liues that might bee imagined in this worlde which he shal accurse Beholde then the rule that is giuen to all Christians wherby they are tryed if they be the true children of God that is when the worlde hindreth them not to serue God but they alwayes march on forwards by that path which is shewed them by the holy Scripture When I say that the worlde letteth them not I vnderstande not onely those wicked lustes as drunkennes whordom couetousnes and such like ▪ but also those desires that are not vtterly condemned as eating drinking when it shal be permitted vs of God and yet if eating and drinking shall hinder vs frō seruing God then we must so striue that our desires may bee tamed Now this may be better vnderstoode by the cōmon experience we haue There is a man which may liue in delights and pleasures he hath to eate to the full yea of all maner of dainties delicates and exquisite meates but he must hange his consciēce as they say vpon the rack or rather be prophaned with the wicked worlde For there are a great many cōditions offred to many which areas the intysing baites of Sathan Thervpon they will think ô if I were in such a place I might gather a great deale of good afterwardes I should be in great honour all the world would croutch vnto me In the meane seasō I should haue my table wel furnished I should haue wherewith to nourish me to my desire yea in mine olde age whē I should haue gathered togither my liuelode rents I shuld be assured to liue at mine ease But I cānot attain vn to it But wherto tendeth this Euen hetherto that I cannot doe this without beeing in great danger to bring my self to great wickednes yea and without vtter estranging my self frō God Howsoeuer it be I cannot serue God purely as hee hath commaunded me But if any man be temped with this it is certaine that he is like vnto Esau if he make choyse of this condition which shal be more agreable to the worlde and in the meane time shall forsake the meanes he hath to serue God and to liue in the peace and tranquilitie of a good conscience For hee considereth not I am a weake man and haue much a doe to holde my selfe in the feare of GOD although I bee euery day exhorted vnto it yea and thoughe I doe giue my selfe wholly vnto it and inforce my self thervnto and what shall become of mee when I shall haue no worde of God that I shall not be exhorted to doe my duetie and that I shall bee intangled with many businesses and affayres of the worlde If a man thinke not of all this and that he make choyse of a good table that is to say if he rather choose an estate whereby hee may enrich him selfe it is certaine that he shal be resembled vnto Esau Contrariwise when wee shall think Goe too it is true that we shal be at our ease if we wil forsake God or rather departe frō him and wil decline be it neuer so litle from a good way But what The deuil wil by by find new sleights to bring vs wholly to wickednesse in such sorte that we shall be as a desperate people But let vs preuent such a danger and rather let vs loue hunger thirst yea and to feede straightly and not to haue any great pompe and great superfluitie Let vs choose rather I say not to haue so great an estate and holde our selues in sobrietie then to be rich and wealthy and notwithstanding to forget our selues and to haue all our ioy here beneath When wee shall so behaue our selues heerein loe how we followe the example of our father Iacob But as I haue sayd already the question is not onely of forsaking our ease and commoditie but also when neede shal be of our owne life For if so be wee must dye to make confession of our faith suche as God requireth of vs to glorifie the name of our Lord Iesus Christ and must passe that way we must likewise also forsake our owne life and all that belongeth vnto it and if we do it not we showe that we know not what it is to haue tasted of spirituall blessings but that we haue loste all taste of them forasmuch as the deuil hath made vs drunken with his poisons and hath bewitched vs and made vs senselesse and blockish We see heere by the way howe profitable this history is vnto vs For besids that we haue said already that God hath ratified his election hath discouered that which was in Esau Iacob heere our father Iacob reacheth out his hand vnto vs and sheweth vs that all the pleasures of this worlde ought to bee nothing vnto vs no not our very nourishment when there shal be any questiō to be as poore starued people that we rather forsake to eate and drinke when all shal be made ready yea specially when the smell shall haue prouoked vs that we imagine to haue the morsels already in our mouthes and to haue swallowed them downe when we shal be come so farre neuerthelesse that we enter into such a combate against our selues that we renounce our naturall inclination and specially that which is not vtterly condemned amongst men if it let vs from cōming vnto God if it hinder vs or intangle vs heere beneath in any corruptions Beholde what we ought to doe And moreouer that wee take good heede on the otherside that we be not like vnto Esau and that wee alledge not this and that as many say ô wee muste liue We way well haue our excuses before men but when we shall come to render a reckoning before that great Iudge who hath declared vnto vs that hee will haue vs to sette such price vppon the treasure of our saluation that he hath offered vs in the Gospel that we learne to withdraw our selues from the worlde that al that is in it be nothing in comparison of it But this thing is practised after sundry sortes and manners For when a Christian man shal haue plentie if he be sober in eating and drinking and do not so gorge
so too languish But there is no queston of that which is past but of that which was to come Thou shalt dwel there yea and the worde whiche Moses vseth signifieth to dwell as it were in a straunge countrie as one that were still going Loe Isaack then who had a Lordship vpon the earth yet had not one foote therof but must remaine there by leaue and must be subiect to many troubles and tryalls which were bent towardes him and yet hee had not one foote of lande vnlesse it were the burying place wherof mention is made before To be short wee haue to gather heere that God would haue Isaack wholly to rest vpon his word as lykewise it is the foundation wherevpon wee must builde all the dayes of our life yea and in death too For if wee should haue all that wee desire what shoulde wee neede any more fayth or hope It behoueth therefore that the benefites which wee waite for from God that they bee hidden from vs and notwithstanding that we beholde them onely by faith that we do God this honour to account him sure in all that he hath spoken although hee shewe vs not the effecte and trueth of his promises vvhich vve apprehend not after our reason and carnall feling notwithstanding vve must say it suffiseth vs that he hath spoken it he vvil performe it When therefore vve can fetch all our contentment from the vvord of God only thē let vs assure our selues of a right tryall of all that vvhich vvee proteste that vve beleeue in him but if wee vvill alwayes haue a gage and haue all that vvee desire it is certaine that the worde of God shal not be esteemed of vs and we can not exercise ourselues sufficiētly ynough in this meditation And therfore as often as we see God to haue spoken to his seruaunts and not to haue shewed them the accomplishment execution of his woorde let vs know that this is rehersed vnto vs to the end that we should learne to cal vpon God when he shal leaue vs in suspēce yea and that we shal fainte and be stripped of that which should haue beene in our hande that wee learne to say O Lorde seeing wee haue thy promise wee shal not bee frustrate in waiting for it When God promiseth Isaack to be with him that he will giue him the rest this lykewise is too shew vs that the principallest of all benefites that we can desire is that God haue care ouer vs and that he thinke of our necessities and that we find him at hand when we cal vppon him For vnlesse that wee haue him merciful vnto vs although he giue vs in al fulnesse and abundaunce that wee aske of him yet it should be nothing but we must beginne at this point that is to say we must be wel perswaded that God loueth vs and that hee is fauourable vnto vs Whē we haue attained to thisto resolue our selues that GOD wil alwaies bee merciful vnto vs and ready too succour vs when nede shal require that he wil neuer forsake vs thē shal we easely waite for the rest but if wee knowe not that hee is with vs that is too say that hee wil make vs feele his presence and in feeling it will withdrawe vs from those daungers wherein wee are and in withdrawing vs will lifte vs vp when we shall be falne wil leade vs there where as there is no path and wil there giue vs an issue and way to escape where there is nothing else but confusion If wee haue not I say attayned to this there is no true foundation but if wee haue once obtayned it wee muste stay therevpon and hope for the reste For if God loue vs it is certaine that he hath wherwith to sucocur help vs in all and thorow all and he wil doe it And this is the cause why Moyses beginneth at this poynt I will be with thee And afterwardes he sayth That hee will multiply his seede that he will blesse is and that his seede shal be as the starres of Heauen It is true that the benefites which God will bestowe vpon vs they shall not alwayes fall out to our desires as wee haue declared For oftentimes we shall want them to the ende wee may be the more egar to pray and also he will try vs and shewe vs that we haue no such affiaunce in him as wee ought and our vnthankfulnesse many times depriueth vs of that that GOD otherwise was ready to bestowe vpon vs For wee are not alwayes capable to receiue that which he offereth vnto vs Hee hath an open hand but we haue a close mouth that is to say we are shut vp in vnbeliefe distrust And therfore see the cause why we must so oftentimes wait but so much there is that if we be resolued in this poynt he is with vs and we are blessed of him in that which he knoweth to be expedient for vs we shal lack nothing Touching this promise That all the nations of the earth shal be blessed in Isaacks seede this was speciall to him as it was to Abraham this respecteth our Lorde Iesus Christe as it hath beene expounded For it was necessary that Iesus Christe should be the fountaine of this blessinge the which shoulde flowe vpon all the linage of Abraham It is true that the faithfull which descended of him were blessed and partakers of this promise but this was by the power of our Lorde Iesus Christe So then if he had beene separated from the seede of Abraham it is certaine that he had beene barraine and dry and that he should not haue had one drop of the blessing But at this day forasmuch as God would by his infinite goodnesse that his onely begotten sonne should belong vnto vs we were ioyned to the true naturall Children of Abraham howsoeuer wee were of the nations of the earth who were then strayed from the Church of God and who were altogither departed farre from it yet at this day we are blessed aswell as they For if it were saide to him I will blesse thy seede and that God had added nothing this had at this day byn a very slender comforte vnto vs But when he sayeth That all the nations of the earth should be blessed in the seede of Abraham we are of that number Marke then wherein we haue specially to reioyce knowing that after our Lord Iesus Christ appeared vnto vs this promise is to bee applyed vnto vs It is true that it is oftentimes sayd in the holy scripture that men shal be blessed by men as for example when they shall set him before thē for a paterne and example and that men will say desiring to be blessed ô that God wold do vnto me as he hath doone vnto this man heere or vnto that man there but the interpretatiō of S. Paule sheweth vs that that which was aswell spoken to Abraham as to Isaack was not onely to be vnderstoode in
our weakenesse that we neuer leaue to be his Children albeit we honour him not as our father as were meete And that he will not onely shewe vs this fauour but also to all peoples nations of the earth c. ⧠The eight Sermon of Iacob and Esau Genesis 26. 11 And Abimilech commaunded all his people saying He that shall touch this man or his wife he shall vndoutedly dye the death 12 Now Isaack sowing in that lande he got euery yeere an hundred measures so did Iehoua blesse him 13 So did that man increase and growe on with a continual increase euen vntill he was very rich 14 For hee had great possession of flockes and possession of droues and so great a familie that the Philistians inuied him ▪ 15 And they dammed vp all the Welles which his fathers seruantes had digged in the time of his father Abraham filling them vp with earth 16 So as Abimilech said vnto Isaack Departe from vs for thou art made more mightier then we 17 Therefore Isaack departed from thence and pitching his tentes in the valley of Gerar he setled there 18 For Isaack had digged againe the wels of water which they had digged in the time of Abraham his father and which the Philistines had dammed vp after the death of Abraham he had giuen them names according to the names which his father had giuen them 19 And the seruants of Isaack digging in the same valey they found there a well of liuing waters 20 Now the Shepheards of Gerar contended with Isaacks shepheardes saying These waters are ours Wherefore they called the name of that wel Hesek because they had mooued strife with them of their owne accorde 21 Afterwards when they had digged another Wel they contended also for that Wherfore he called the name of that Sitnah WEE haue seene howe God had pittie vppon Isaack althoughe hee was woorthy to haue beene forsaken in the time of his necessitie For this was a singular fauour that Rebeccaes chastitie was kept because Isaack had giuen it ouer asmuch as was in him forsaken it for the sauegarde of his owne life Loe a distrust which deserued rather seuere chastisement but yet would God supporte him and be the protector of his wife who otherwise was forsaken Now it is said heere that God stretched out his mercy farther that is to say that he would haue Isaack to be in safetie for the time to come and that none should molest him either in his owne person or concerning his wife And in very deede it must needes be that this prouision was frely giuē him For it might haue byn layd in his dish that he had not greatly passed that his wife had byn put to shame and reproch And this was to cause him euery day to haue many quarrels But heerin God tryeth him and yet he vseth the King of the coūtrie to the end he might be in rest to the end that none shuld come to assaile him It is therfore ordained that none shal touch him vpon pain of death Now this was don by special priuiledge according to that we haue aleaged out of the Psal. That God for the fauour he did beare to Abrahā Isaack euen chastised Kings rebuked peoples but yet so much as we may gather that Abimilech beeing seazed with feare made a decree the which was very right And why was not this lawe perpetual Because that men who haue not the liuely roote of the feare of God doe nothing but by force and violence there is no holde nor constancie in them as we shal finde oftentimes But in asmuch then as Abimilech perceiued that if Isaack were offended or that any did him any wrong that this shoulde not remaine vnpunished that God would take vengeaunce of it Loe why he was thus brideled Now this is rehearsed vnto vs aboue all to the ende wee might knowe how God hath kept his owne though they haue dwelt amongst wicked cruel people as it were amongst sauage beastes neuerthelesse hee hath mayntained them by his power this is to the end that we likewise shuld trust in him For the goodnesse of God which he vsed towards our olde fathers is not only rehearsed vnto vs to the end that we should know that he was then pitifull towards them which trusted in him but that we should not doute that he wil suffer vs to be molested at this day so that wee haue our refuge vnto him and when we knowe that he will be on our side that we be also certaine that he wil maintaine our parte and that his protection wil be inough for vs against whatsoeuer men shal be able to attempt or deuise against vs. When therfore we shal haue such an affiaunce the example of Isaack which is here rehearsed vnto vs ought too serue vs for an instruction as if God should shew vs his hand stretched out to help and succour vs in our neede And specially when our enemyes shal be strong and mightie and that nothing shal be able to let them here belowe from oppressing vs then let vs knowe that God wil not cease to put to his helping hand For we knowe what he hath saide by his Prophet Esay touching his Churche that it is more precious vnto him than all the Realmes and Empires of this world Nowe admitte wee be neuer so much despysed of worldlings that wee seeme not woorthy too them as a man woulde say to be caste too the Dogges Yet howsoeuer it be forasmuch as God hath once declared that wee are his flock and that he hath taken vs into his charge let vs assure our selues that he wil not fayle vs when we shall bee assaulted of them who torment vs and to whome it seemeth that God must not touch them But moreouer Moyses addeth That Isaack sowing he gathered an hundred measures That is to say an hundred times asmuch as hee sowed Heere a question might be asked seeinge Isaack had not one foote of land how hee coulde sowe But some imagine that hee had purchased some there but this were against all reason For it must bee that the fathers content them selues with the promise which was giuen them and that they dwell in the land of promise as straungers And in deede it is said soone after that Isaack pitched his tentes to declare that he had no certain house nor building We see therefore that he was a vagabonde in earth as was his father Abraham but he might well hyer some land to sowe therin For he had a great familie as we sawe Abraham him selfe had who gathered out of his house more then foure hundreth chosen men to enter into battel Isaack had not much diminished it as wee see likewise it must be that he could not bee much encreased especially dwelling in a straunge country he had hyred some farme or taken some lande to sowe therin according as we knowe that the ancient fathers although God had inriched them yet they ceased not
putteth it in the plural number and contenteth not himselfe to say Loe a Largesse but he saith beholde the Largesses which God hath bestowed vpon vs Wee yet see more plainely that which I haue touched before That is when Isaack was in so greate distresse that hee had no water to drinke that men were so cruell vnto him that hee could not drinke of the water which he had digged by his owne labour and by the handes of his familie that hee remitteth this matter to GOD who is the iuste Iudge But contrarywise when God had compassion vppon him and that men came no more to torment him and that hee had water to drinke for him selfe and for all his company Oh well saith hee This is God that hath bestowed this vpon me He sayth not ô in the end yet I haue obtained my purpose These wicked ones haue let me alone at the length nowe let vs take our ease Hee speaketh not so simply as a prophane man would haue doone but he would haue a memoryall of thanks giuing vnto God as he had set vp memorialls of his complaint to drawe the Lord to haue mercy vpon him Likewise his minde is now that this benefite of God should bee as it were ingrauen there and that men should speake of it not onely for three dayes but after his death and that they should acknowledge that Well a signe of the fauour that God had shewed him And let vs note this circumstance For hee ceaseth not to giue GOD thankes with a quiet hearte though hee hadde beene a longe time afflicted When wee haue endured long the like troubles the graces of God are wont to bee darkened by that feeling of our euill and if GOD suffer vs to languishe for a time although afterwards hee reach out his hand vnto vs yet we thinke it is not from him but we attribute this to fortune But Isaack did not so but although he was driuen out and that he had indured this for a long time yet so soone as God had giuen him release he blesseth his name and sayth God hath inlarged me Loe sayth he the largesses or bounties of god which I beholde in this Well But nowe in the ende we haue to note the patience of Isaack when we preach now a dayes of patience hardly can we get this poynt that if wee haue to indure neuer so little we be not by and by hot angry and when it seemeth that we are very patient yet there wil alwayes be some grudging vnlesse God euen at the first push comfort vs in the meane season what suffer we Surely in a manner nothing If we endure but a fillip ô it is so hard as nothing can bee harder and moreouer if men goe on to doe vs wrong ô we suffer too much But we are farre of from this lenitie and softnesse which is here shewed vs in our father Isaack Wee wil say I cannot beare it If any man wronge vs but the value of three halfpence or of some small portion of our good ô I can not indure it this is too much Yea but Isaack striued for water I say striued hee tooke not a sword to fight but he suffred wrong although he had digged the welles and his father had purchased them with his owne proper good and that the Kinge had made him a graunte and that he had digged them againe and taken a greate deale of trauell to haue water to drinke notwithstanding all this we see his patience And so when God shall afflict vs and shal loose the bridle to the wicked that wee shal be pilled polled of them let vs yet knowe that we are not come to that extremitie not to haue a drop of water and to haue those elements taken from vs which God would haue common amongst men For euery man will haue his portion aparte bothe of corne and of wine of flesh and such like thinges and of moueable and possessions euery one will haue his owne but as for water it is an Element which GOD hath ordayned for all men When there are Riuers Welles and fountaines in any high way why shoulde they be taken away from those that are the creatures of God But howsoeuer it bee yet it fell out that our fathers were brought to such extremitie And this as I haue already touched serueth to this purpose that wee should learne to be patient not onely to suffer some one little iniurie or twoo or three but that in all respectes we shoulde bee so meeke and softe natured that if it were in a matter of life and death as they say we put our hope in God that he wil shew himself pitiful towards vs And therefore let vs not double our euil let vs not make of one deuil two when the wicked and vngodly persecute vs vniustly but let vs labour to soften their heartes and to asswage the malice which they vse against vs If we doe so it is certaine that howsoeuer we be for a time in extreme anguish yet in the ende God will so inlarge vs that wee shall haue good cause to blesse his holye name with full mouth their dwelling they must bee flitting and haue no resting place vnlesse they bee lodged from day to day as it were by the hand of GOD and in the meane season that they prepare thēselues to wāder go from place to place after the exāple of their fathers who learned by experience not too haue their inheritance here beneath vpon earth confessed them selues to be Pilgrimes as we shall see heereafter that Iacob answeared Pharao In the meane time we may see also the malice of all those neere neighbours thereaboutes For the Welles especially which Abraham had bought were taken from him after his death to the ende that his successours and Children might haue no vse of them But it is said that Isaack yet digged a Well there for he could not be without water both for the familie he had which was greate as for his Cattel but he wente very farre to seeke water vntill GOD restored him too that which was wrongfully taken from him He dwelleth therfore in Beer-scheba for a time without water vnlesse hee borrowe or buye it but afterwardes hee findeth his Well againe and so is at some better ease then before and God suffereth them not that would as it were haue made them to dye of thirst to vse their malice and to come to their purpose But howsoeuer it be God hearde him not at the first dashe Wee haue then to learne heere that which was touched yesterday that is that wee learne to endure need yea in the need of water that we thinke it not straunge which our fathers haue tryed For it is no reason that wee should bee more priuiledged then they And if God spare vs that we acknowledge his goodnes in this point and if he afflict vs in any other sort that wee be so much the more framed to patiēce But yet it is
vs learne albeit that God giue vs our desires and all the pleasures that are possible to bee wished for that we doo not in such sorte reste vppon them that we turne away from him but rather let vs learne too keepe our selues in that fauor and testimonie that we haue that in that hee hath adopted vs for his children he will alwayes shew him selfe a father towardes vs When then wee shall bee thus thorowly perswaded it is certaine that wee shall ouercome all feares but contrariwise when we shall imagine too be assured without the protection of God it must needes be that hee shewe vs what our follie and ouerweening is And this brieflie is that wee haue too beare awaye in this place And so let vs ioyne these two thinges togyther as inseparable and not to be sundred That GOD is with vs and that wee are well assured agaynst all euill For if hee bee farre from vs Alas we are more then miserable albeit we were in a paradise as I haue sayde alreadie but when hee is with vs though wee walke in the shadowe and darknesse of death and that it seemes wee must perishe euery minute of an howre yet vve leaue not of too comfort oure selues knowing vvell that death shall be turned to vs into lyfe that al shall fall out to our saluatiō Againe vvee haue too note this that hee sayeth That hee is the God of Abraham For by this vvoord hee calleth too Isaacks remembrance all the promises the which hee had learned of his father If hee had not bene instructed and that Abraham had not done his dutie too saye vnto him My Sonne GOD hath giuen mee this priuiledge aboue all men that hee hath declared vnto mee and sayde vnto me that my stocke shall be as his heritage and that hee will blesse vs and we shal be separated and sanctified from all the rest of the world but yet marke howe it behooueth vs too woorship him marke howe wee must call vppon him See howe wee must serue him If therefore Abraham had not faythfully taught his sonne Isaack this woorde should haue bene of no force I am the God of Abraham and in deed it had imported nothing but superstition And so let vs marke well that by this word God would giue a cōfirmatiō to Isaack of that whiche he had learned before of his father The Papistes make a buckler of this whē they wil keepe themselues to their filthinesses errors For they haue that from other fathers ancestors which they followe they haue not inuēted it at this day it seemeth therfore vnto thē that this is ynough to beate backe yea euen whatsoeuer god himself hath shewed by his word so that they follow their fathers elders Well but whē god is named the God of Abrahā he presupposed this one thing to wit that Abrahā had a faith ruled by the doctrine which had bin taught him And wherefore is it that he nameth not him self the god of Nachor And why is it that hee calleth not him selfe the God of Thare For this had bene somewhat more The Papistes will not say It is an hundred yeeres since that that which we call the seruice of God amongst vs was vsed amongest men but they will saye What There is a thousande yeeres since the worlde was so gouerned Loe then them selues in possession to despite God as seemeth vnto them when they alledge a thousand yeares Nowe then if the question were simply of Antiquitie he must haue said I am thy god of Thare and of Nachor or rather hee must haue gone further vntill he had come to those that went before But there is no question of speaking in that sorte God had called Abraham and Abraham was dead of late the others had bin a great deale more auncient what distinction shall wee make heere wee muste not forge it according too our owne braine but we must looke vnto that marke whervnto God would direct Isaack There is no doubt but this was bicause Abraham as we haue sayde alreadie had a full certaintie of faith that he had not an opinion onely as had the rest of the world to saye I imagine so I thinke so but he was fully certified that God had spoken vnto him Lo then in what respect and for what cause it is now said I am the God of Abraham thy father And so let vs wel marke what fathers we ought to follow that we be not deceiued therin For if our fathers had byn duely taught and that they had bene framed vnto the trueth of God it had nowe bene a good helpe vnto our faith For when vvee haue guides too shewe vs the way this is much to our aduantage and we ought not to despise it but if wee haue had fathers who were not the children of God wherevppon all paternitie and parentage dependeth as Saint Paule sayeth then must wee shut our eyes For when God hath not his soueraigne degree of being the father and euery thing be not referred to him then woe vpon al parentages and bondes which we shal haue in this world for they are so many nettes of Sathan So let vs marke wel that as it is said in this place that God is the God of Abrahā Isaacks father so it is saide on the contrarie by the Prophet Ezechiel Walke not in the rightuousnes of your fathers And why so These fathers followed not Abrahās steppes but departed therefrom and therefore they were no longer worthy of so honourable a title of fathers forasmuch as they were not at a very woord the children of god And so let vs feare least that be spoken vnto vs that S. Stephen hath spoken Ye vncircumcised of heart ye haue alwayes resisted God and his holy spirit as did your fathers also But if there were any ignorance or rebellion in our fathers let vs forsake it to the end wholly to resigne vp our selues too our heauenly father and notwithstanding whereas the Papists crie The fathers fathers let vs learne to discerne and let vs not bee beastes as they are too take oure fathers from some stewes as they take all those for their fathers who haue peruerted and corrupted the simplicitie both of the Lawe and the Gospell too witte these Dottards and rabble of Friars and Monkes who haue beene the falsifiers of the holy Scripture To the ende therfore we be not in such wise bereued and spoyled of our senses let vs know that our fathers must be the children of God of whome dependeth all parentage as wee haue alleadged out of S. Paule Loe then shortly what we haue to learne out of this place that is to say that Isaack was admonished to acknowledge and call to his remembrance whatsoeuer hee had learned before and that this was for too confirme his faith when GOD sayde that hee had manifested him selfe vnto his father Abraham And nowe at this daye wee haue too put this doctrine in practise as often as wee shall haue neede
calling Esau his elder sonne he said vnto him My sōne who said vnto him Loe here I am 4 Then he saide Behold nowe I am waxed olde I know not the day of my death 5 Therfore take thy implements vnto thee I pray thee thy bowe and quiuer and goe into the fields and hunt some venisone for me 6 And prouiding some delicate dishes for me euē as I loue bring them vnto me that I may eate and my soule may blesse thee before I die 7 Nowe Rebecca heard Isaack when hee spake thus vnto Esau Esau went therefore into the fielde to hunt venison which he would bring 8 But Rebecca spake vnto Iacob her sonne saying Loe I heard thy father speaking vnto Esau thy brother saying 9 Bring mee venison and prouide mee some daintie dishes which I may eate afterwardes I will blesse thee before Iehoua before I die WE sawe yesterday howe Esau by his mariage shewed sufficiently ynough that he had no great care concerning that blessing whiche had bin promised to the house of Abraham his father For this was the stocke which must possesse the lande of Canaan It must therefore needes be that the people which dvvelled there then must be quite rooted out and this lande be vvholy dedicated to the people of god Likewise it must be purged from all polutions Loe howe Esau mingleth him selfe amongst them whom God had already condemned this therefore was a signe that he was falne from God for otherwise he could not haue drawen neare too that people And if he would haue bin an heire of the promise he should haue alwaies kept him selfe as one listed chained in and not haue mingled him self which was no other thing but to stoppe the course of the grace that was promised But as we haue seene he tooke wiues from amongest the Hethites Marke then howe hee renounced asmuch as lay in him the grace of God through vvhich the whole stocke of Abraham must possesse the lande of Canaan for an inheritance But there was yet a seconde faulte For hee tooke two vviues which vvas cōtrary to the lawe of mariage as wee haue seene For the sentence which God had pronoūced to rest vpō was that a man shall haue an helpe and not tvvoo nor three And further when Eua vvas created and that shee vvas giuē to Adā it is said that they should be two in one flesh Mark then the rule vvhich mē ought alvvaies to keepe So then vvee see that Esau euen brake the bounds of al honestie yea of nature it selfe that he vvas as a beastly man in this behalfe It is true that his graundfather Abraham had tvvo vviues but herein hee vvas too bee condempned And besides it was not his desire that prouoked him therevnto but his wife through ouermuch haste brought him to it And whē euery thing shal be wel waied it was an inconsiderat zeale that he had to enioy that which God had promised him that is to say that his seed should be blessed Nowe he had no childrē He tooke therfore a secōd wife but this was as I haue said to peruert the order that God had established He cōmitted euil therin but in Esau what can we alledge but that he was a dissolute man had nothing but vice wickednes in him so that hee could not distinguish betwene mariage and whoredome And this is the cause that he tooke two wiues Now it is very true that in this time mariage was il kept amongst the peoples of the East For they were alwayes much giuē to their fleshly lustes in such sort that beyond that which is called poligamie that is to say pluralitie of wiues they cōmitted incestes also very cōmonly And this was a natiō very beastly in this point that they made no accōpt to prophane mariage but this custome doth not therefore excuse Esau And so let vs marke wel that this shal be no excuse before God when wee shall say that euery man dooth so and that wee haue a great sorte of companions let vs not thinke too bee free thereby before him Notwithstanding when vices doo raigne in a countrie and men make a lawe against thē if some neglect them euery man flattereth himselfe and euery man taketh for his warrant those vvhich haue led him too destruction And say they such and such doe it well and after when men come vnto them and saye too them wherefore doe you so ô see such a one did it wel But we shall all bee put in a bundle togither and God knoweth very well howe too wryeth vs vp altogither like thornes when wee shall make a cloke of their vices who ought when they doe euill to bee an example vnto vs to make vs flye them But notwithstanding all this that Isaack is yet blinded with the loue of his sonne Esau hee sawe him nowe too degenerate out of kinde because that he wallowed as it were a Swine vpon a dunghill because hee made a couenaunte with those people whome God had reiected and farther peruerted the order and institution of mariage yet notwithstanding his father beareth all this It is saide that the wiues of Esau did as it were spurre him and that his harte was wounded therewith but so it is that the loue of his sonne did alwayes holde him back Nowe there might well bee some vertue but this meaneth not that euery thing was therefore praise woorthy in him no hee wanted mucn in that behalfe For he should haue had his sonne how olde soeuer he had beene in detestation forasmuch as he was so estraunged from God and because asmuch as lay in him he had made the promise of saluation of no effecte For what might haue become of the Church if the stock of Abraham had beene ioyned with those people Isaack therefore ought to haue beene more touched to see his sonne so prophane And seeing he sawe this beastlynesse in him that hee made no matter of it to haue two wiues and he woulde haue had them by dozens if he had byn able to haue kept them When therefore he beareth with these faultes in his sonne it is very certaine that he offended god For vnlesse fathers vse seueritie correctiō when neede requireth when they see their children too be so wicked they are gilty inasmuch as they faile in doing their dutie Our Lord hath giuen thē authoritie ouer their houses offspring And wherfore vnlesse it be to the end to keepe them in awe and to restraine them that they may render an account when any euill shal be committed in their familie Loe then a faulte shamefull inough in Isaack but yet hee exceedeth farther in doting so vpon his sonne Esau It is sayd that his eyes began to faile him forasmuch as his sight was dimme but it is certaine that this foolish loue which hee bare to his eldest soone blinded him much more then his age or the lack of his bodily senses For he ought to haue marked as the trueth
vpon the dignitie of faith thē must our faith be perfect For if our faith be weake as I haue already said and that we haue but onely a part of it then should we haue but a part of saluation and further it should be shaken we should alwayes be wauering and in doubt But when it is said that we are saued by faith it is bicause we accept the mercie of god which we ought to esteme fully sufficient for our saluation Our faith is imperfect yea but when there shal be neuer so little a sparke yet neuertheles shall the goodnes of God supplie that which is wanting euen as wee nowe beare this corrupt lumpe not onely in oure bodies but in our whole nature But we know that our soules goe vnto death and in the meane season where is our life It is in vs How In that we haue receyued the spirit of God saith Saint Paule in the 8. chapter to the Romanes And haue vvee the spirit of God in fulnes No not so There is as it were but one sparke or droppe of it but this saith he is life and shall swallowe vp all whatsoeuer belongeth to death in vs and shall make it of no effect Let vs marke then that although our faith be very little and that in respect of vs we cōceiue not the hundreth part of the benefits which God offreth vnto vs yea and that we doo not so much as by a licke taste his grace yet neuertheles we must not therefore despaire too bee saued thorough faith For the matter is not as I haue sayde of our estimation or of our paising and waying it in our ballance that is to say if wee haue an excellent faith to obtaine the grace of God and that which is necessarie for our saluation but the question only is that when God hath declared that he wil be our father that we imbrace this promise stay our selues therevppon And if there bee any doubtes or distrustes that we resist them and that we holde fast this conclusion O wee are yet sure that God will not disapoint vs Marke then what we haue here too holde aswell by the example of Rebecca as by the example of Isaack But Moyses sayth nowe expressely that Iacob refused saying And howe shall this be I am not hairie as my brother is and if my father shall finde the deceyte hee will curse mee Here wee see as it seemeth two great vices in Iacob The one is that hee feared his father more thē god It is true that it might so be iudged therof but when all shall be well marked it is certaine that it was the feare of God that mooued him therevnto For concerning the curse of his father he was no otherwise carefull of it then in this that it was imprinted in his heart that his father was established to be as it were a witnesse of the promise which God had giuen vnto him Seeing therefore that Iacob had this it is a signe that he rested not vpon any thing frō man but that in the persone of his father he considered that which God had decreed The other euill was that hee doubted Now we knowe that in our life if we be not well certified we shall not remoue so much as one finger to the ende we sinne not and that God be not offended And why so Obedience is more worth than sacrifice When therefore we shall attempt to doo any thing not knowing whether it be lawfull for vs and whether God doo allow it this is asmuch as if we should despite God so that we should not know how to eate or to drinke or to be short to do any thing no not so much as to remoue a mote but that all our actions should bee condemned and that god should haue them in vtter detestation S. Paule also pronoūceth it For by this word of faith he vnderstandeth certaintie in the 14. to the Rom. that we be assured that that which we do is permitted of God and is agreable to his word But see Iacob who saieth how shall this be I am not hairie as my brother is He doubteth that therfore is a signe that after that he hath obeyed his mother he should cōmit euil that al that he should take in hand should be nothing but cōfusion that god would detest it And surely so had it bin if he had alwayes remained doubtfull that whatsoeuer he should haue done being of sin it shuld haue bin to prouoke the wrath of god but we shal see by that which foloweth that he was cōfirmed But the answere which his mother giueth him is The curse be vpon me But she was not so leane and so drie as here she is set forth vnto vs but she shewed him that he was chosen of god that the birthright belōged vnto him And in deede we shall see how he was cōfirmed and that he feared no more when he was before his father Thus then it may easily be gathered that Iacob was confirmed to resolue him selfe and too knowe that the blessing which he sought could not be disapointed in the meane time notwithstāding we can not excuse him but that he fel fowly euē in the very beginning The matter was here of the building of his house but Iacob doubteth sticketh here not knowing whether it were good or euill We see then that he had a very euil beginning and consequently that he had nothing in that case but confusion had not god holpē therin To be short we see as well in Iacob as in Isaack in Rebecca that the grace of God came not vnto them nor had any entry vnto thē by their own wisdom nor by their good means which they inuēted Lo therfore the defaults which are here but god hath outgone al their faults and offences and wrought in such sort through his infinite mercie that wee haue good occasion to bowe downe our heades and to confesse that there is none but only he vpon whom all our happinesse dependeth and from whom it proceedeth But nowe let vs fall downe before the Maiestie of our good God in acknowledging of our faultes and beseeching him that hee wil open our eyes that we may alwayes more and more know them too the ende wee flatter not our selues in them but that wee may sighe and grone to obtayne pardon of him and in the meane while that wee may in such sorte fight against all our carnall desires that in the ende wee may bee full framed too his rightuousnesse from which we are yet so farre of And that hee shewe not this grace onely vnto vs but also too all peoples and nations of the earth c. ⧠The twelfth Sermon of Iacob and Esau Genesis 27. 13 But Iacob sayde vnto Rebecca his mother Beholde my brother Esau is a rough hairie mā but I am glib and of a smooth skinne 14 Peraduenture my father will feele mee and I shal be vnto him as a seducer and so I