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
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.
to estraunge them somuch the more from God and to prouoke his wrath yea sometimes they are enemyes to all trueth as wee may see in the example of S. Paule who was as an outragious beaste shedding innocent bloode and striuing for nothing more as a rauening Wolfe then to scatter all the Churches Againe see the Corinthians who were whore maisters giuen to all kinde of villanies as Saint Paule declareth And asmuch is saide of the Romaines Yee were saith hee in times past both whoremongers and proude persons giuen to all oppression deceit yeelding al your members to euill to the seruice of sinne And a little after he sayth to the Ephesians Yee were in times past without God without any hope of life ye were altogither darkenes ye were in euerlasting death Now when our Lorde to the ende to humble vs shall suffer vs for a time to bee so scattered and then shall suddainly call vs to himselfe let vs acknowledge and say alas wee ought not onely to magnifie GOD for that hee hath chosen vs as wee see the fruite thereof but also because he hath drawen vs from this gulfe wherin we were And so much the more must we striue and redeeme the time past as S ▪ Paule speaketh thereof in that we haue alleadged Yee were sometimes darkenesse but nowe you are light in the Lorde saith hee and therefore walke as Children of light And let vs often remember that which our Lord Iesus Christ saith There are many sheepe that are not of this folde For he spake of the Gentiles who were shut out from all hope of saluation He calleth them sheepe not in respect of them selues For they were sauage beastes but in respect of Gods election although they were a scattered people yet he sayth that he would gather them togither Therefore when it pleaseth God to withdrawe vs from dissipation wherin we haue beene let vs learne to giue eare to the voice of this great Pastor not onely by giuing some outwarde signe that we doe allow it but that it be to followe him and obay him in all thinges Marke then what it is that wee haue to learne out of this place And farther let vs not bee ashamed when the Lord shall not giue vnto his faithfull and to his whole Church such a goodly shewe amongst men to the ende to bee had in reputation Let vs not bee ashamed of our basenesse so that he be gloryfied As nowe it seemeth that the Church muste bee troden vnder feete and wee see also howe prophane people and the Children of this worlde make no reckoning of those whome God hath gathered to him selfe Now let vs beare this patiently after the example of our father Iacob let it not trouble vs if the worlde in a manner doe spyt in our face so that we be approued of god Marke then howe euery one of vs haue to practise this doctrine in him selfe and also in the whole body of the Church And againe although wee bee not estemed of the worlde and that fewe doe allowe vs and clap their handes at vs yet God woorketh in suche sorte that that which is most contemptible in the worlde and in the outwarde shewe thereof is more esteemed before God then that which hath great shew setting out before men And heerein is that accōplyshed which is spoken in S. Luke That that which is high and excellent heere beneath is not therefore esteemed of God but much rather is sometime an abhomination vnto him as it is certaine that the vertues of Esau shall alwayes be praysed if men were Iudges but yet Iacobs simplicitie before God and his Angels is in greater estimation Let vs therefore march on as our Lorde Iesus hath commaunded vs and let it not greeue vs though there appeare not in vs at the first dashe these giftes which God hath put in vs As for example There are many who are nothing worth in respect of God yet they haue a goodly shew also there be occasion therof Men shall find great personages of great estate and qualitie who shall haue greate valure and be in great authoritie shall be in honor and dignitie and farther there shal be no extreme couetousnes in them to be short there shall appeare such an honestie in them that you would thinke them Angels and all men will extoll them euery where and in the meane time there shall bee poore handycraftes men husbandmen poore idiotes who haue no opportunitie to shew themselues For they shal be busied in their shop smal housholde they must trauel to nurish their poore children A man shall heare no great fame of them they are not eloquēt to shew forth any great wisedome and when a man shall heare them speake hee shall see nothing but folly according to the common opinion and yet GOD hath elected and chosen them Hee alloweth that which seemeth to bee of no value For albeit it seeme that these are base thinges that a man sew or doe some other thing and take paine yet this is a seruice that GOD more esteemeth off than we can imagine So then when we knowe that we are nothing in outwarde shewe let vs not think our state and condition to be the woorse for it and as I haue sayde already let vs not bee ashamed of our infirmitie and in the meane time let vs lift vp our eyes on high though we lye in the asshes let vs knowe that asmuch happened to our father Iacob before who was a figure of all the electe of God and of his children Now it followeth That Iacob was loued of his mother and Esau of his father And this serueth well to shewe that there was no suche perfection in Isaack as there ought to haue beene For hee was not ignoraunt of that which had beene spoken That the greater should serue the lesser He knewe ful well that so was the will of God that Esau the elder shoulde yeelde bothe the place and degree of honour vnto his brother and yet he loued Esau it seemeth heerein that he would resist the counsell of god And what meanes hee heerein When hee will cast his whole loue towardes Esau Yet God will reigne in the ende and his election muste stande fast yea though all the worlde shoulde striue against it Loe Isaack who is very blockishe yet there is more for it seemeth that hee is led by a brutish affection For why did hee loue Esau Because that hee brought him Venison Hee loued him therefore for his toothes sake Beholde an ancient man and who by reason of his age ought to haue beene stayed and setled hee shoulde no more haue beene led of his foolish and inconstant affections that for his tothes sake licorishnes he should haue forgotten that which God had pronounced yea by an vnchaungeable decree that Iacob must gouerne and that hee should be heyre of the promise and yet that Isaack maketh no reckoning of it But heere wee see
giue him a sure holde to leane vppon that he would giue him such a rest as he might by the vertue of the worde which shall afterwardes be added fight against whatsoeuer euil might happen vnto him Nowe it is saide that God exhorted him that he should not feare and hee giueth him a reason why I am saith hee with thee yea I the God of Abraham thy father When he sayth Feare not we haue expounded this already before that God meaneth not too exempte those too whome hee speaketh from all feare For howsoeuer the fathers were Conquerours against all the defiaunces which coulde bee made agaynst them yet were they not insensible Abraham was tempted but hee was not ouercome Therefore we must remember this point that they that became Conquerours thorough the power of the spirite of GOD fought notwithstanding Nowe what strife or combate can there bee vnlesse there bee some feeling of it For if Abraham had not felt this in him selfe See I am in daunger hee would neuer haue called vppon GOD and hee would neuer haue had recourse vnto him if hee had not bene pressed with the griefes which hee endured hee would not haue made his requests and complaints vnto God to be eased lightened of them So then we may not think that God would haue them to be without all feeling too whom hee hath sayde Feare not but it was too holde them so faste vnto him selfe that they should not bee vnmeasurably afrayde as wee vse too bee vnlesse wee haue our rest vppon God For the least blast of winde in the world is inough to shake vs and to make vs so at our wits ende that we can not tell which waye to turn vs as it is said of Achas that he was afraid and shooke as a leafe of a tree and Esay to remedy this euil saith Husht holde thy peace before God. And this is the common style of the holy scripture So then marke what this worde importeth where it is said Feare not that is to say howsoeuer we haue occasion to feare to be astonished yet let vs resist and waite with patience til god shal succor vs let not this feare oppresse vs quite stifle vs but let vs indeuour to recouer our selues keepe the right path And albeit we be disquieted and tossed hither thither let vs alwayes remaine fast vpon our feet seeing we are groūded vpō the promise of god But it is sayd expressely I am with thee to shew that when we haue God on our side this ought to suffise vs though all the world mischieuously practise our ruine that looke how many men so many enimies there are yea that it seemeth that all creatures haue conspired against vs notwithstanding so that God take our part it shal make vs too ouercome al feare And in deed wee see howe the Prophet Dauid did practise this doctrine and Sainct Paule also giueth vs example thereof Seeing God saieth hee is for mee I will not feare though I were compassed about with an hundred thousande men when I shall see all the deathes in the worlde I will assure my selfe vppon Gods shepheardes crooke Loe howe hee speaketh in the three and twentie Psalme O Lord thy hooke that is to say the staffe which thou erectest as a shephearde For hee taketh a similitude from the shepheard who will haue his staffe or his hooke too leade his sheepe Lord saith hee soe that I may haue some signe too assure mee that thou accomptest mee one of thy flocke I will walke in the shadowe of death and yet I will comfort my selfe For I will accompte my selfe ynough comforted so that I may be groūded vpon thy grace And afterwards in another place seeing that God is with mee I defie all those which shall come too assaile mee What is that that fleshe shall do vntoo me so that God take my part sayeth he He scorneth there the weaknesse of men shewing that God blowing vpon them he can ouerthrowe them all and bring them to nothing and notwithstanding if hee bee armed with strength from aboue all the threates which the Deuil shal be able to bende against him shal be nothing And this is it that Saint Paule teacheth vs If God be with vs who shal be against vs Not that we shall not haue many things against vs albeit that God bee the keeper of our life but notwithstanding wee may boaste our selues agaynst all our enemies and against all that the Deuil shal deuise against vs so that God be fauourable vntoo vs So that it is not without cause that this worde is couched in to take away al feare when he saith I am with thee Feare not therefore Now altogether like as we are taught to rest our selues vppon the onely goodnesse of God and in his fatherly fauour so contrariwise we haue to marke that without it we are alwayes as a people that are euen sowning And this also is that we haue touched erewhile to witte that if God doo not testifie vnto vs the loue that he beareth vs though we shuld be in an earthly paradise we should bee in a hell and contrariwise though we vvere in some hell that is to say in some gulffe so that we feele that God is mercifull vnto vs and that in the ende hee wil take pitie vpon vs and that wee bee assured of his ayde an hell will alwayes fall out too bee a paradise And this is the thing we haue to obserue in this place That when a man knoweth not howe it standeth with him in respect of God that is to say hee can not assure him selfe that God beareth a fatherly affection vnto him he must needes tremble and be alwayes shaken on euery side and haue manie prickes to vexe and torment him without knowing any cause why and that very ofte he shal be in great perplexitie Loe then in what case the vnbeleeuers are not that they are not bolde ynough yea euen to despite God For it seemeth too them that they are escaped his hand that if he should thunder from heauen that he can not touch them The wicked then and those that are contemners of God will in deede be so far bold in their pride but notwithstanding God giueth them prickes within so that they haue as a man woulde say blinde assaults that they know not from whence they come and neuerthelesse it is God that maketh warre against them with their owne vnbeliefe And this is the reward of all those that rest not only in God and knowe not that all our safetie all our ioye and felicitie is to be in his keping All they therefore that presume of their ovvne strength and vertues all they that so occupie their mindes in these earthly creatures they must in the ende be payde home with their owne foolish presumption bicause they haue not giuen vnto God that honor that belongeth vnto him that is they must find thēselues as poore sowning people And therfore let
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
in the meane time let vs haue this sobrietie and modestie therein too submitte our selues too the order which hee hath establyshed And thus much concerning this worde of blessing Nowe heere Moyses beginneth too rehearse howe Rebecca founde out a subtiltie and craft to robbe Esau of his blessing and too translate it too Iacob and after that we haue spoken of the vices of Isaack we see the like in his wife Rebecca and yet neuerthelesse they bothe beleeued in God notwithstanding that it was so darkened and bewrapped that it could hardly be discerned That Isaack had a true faith and that this proceeded from a true zeale it appeareth plainely For if he had not beene thorowly perswaded heereof in himselfe that the heritage should be giuen him which was promised to him and to his seede concerning this blessing What had this byn Surely but a craftie parte and a thing of nought Isaack therfore must needs be resolued howsoeuer hee saw himselfe as it were already in the graue his life to bee spente and to haue but a day too liue howsoeuer this were yet neuertheles he alwayes helde this sure which was said vnto him to wit that his familie shoulde be blessed and that GOD had chosen him and that this was not in vaine that albeit he sawe not the fulfilling of these promises in this world yet notwithstanding that god was in heauen and that neither he nor his shoulde be deceiued but yet they must waite for this Wherefore Isaack hauing fought al the tyme of his life against al the tentatiōs which might haue ouerthrowen him doeth yet in death perseuer in fayth and patience and doth this honor vnto God that he doth boldly trust in him For whosoeuer trusteth in God shal neuer be confounded Isaack had this this was a very excellent faith For see a poore wayfering man it is saide vnto him thou shalte bee the heire of this countrey and yet notwithstanding he had no water to drinke as we haue seene Nowe notwithstanding death doth threatē him yet knoweth he not when it shal be sauing that he is altogether readie for it And yet for all that he despiteth both Sathan and the worlde and remaineth stedfast in this that God wil not deceiue him that it is al one to him whether he dye or whether he molder in the groūd so that the truth of God may yet continue haue his ful vertue and power Lo Isaack the who seeketh not for the worlde but forsaketh al his senses and remaineth stedfast douteth not but that god had mercy on him on his stock Herein as I haue said we haue good cause to praise him yet in the meane time he was so blinded with the loue of his sonne that he fought against God though hee neuer once thought therof This was not a manifest rebellion nor of wilful malice but it was because hee was sluggishe and knewe not his office but in parte He knoweth very wel that God would aduaunce him to such a dignitie that he might bee the messenger and witnesse of this blessing Hee knoweth this and notwithstanding on the contrary parte hee is deceiued Hee had therefore in this case a particular Fayth he had a good zeale mingled with the affections of the fleshe But let vs come too Rebecca Rebecca behahaued her selfe heere with foolishe rashnesse for what an attempte was it for the blessing of God too be prophaned through crafte and lying yea I saye lying so foule as nothing colde be more The matter was heere of the saluation of the worlde the question was of hauing Iesus Christ whome GOD should send for a Redeemer But how proceedeth Rebecca theerein It is certaine that a thing of such importance ought too bee handled with all feare and lowelynesse what a thing is it then that she commeth foolishly too attempte that which seemeth good vnto her in so excellent a woorke of GOD and which surmounteth all others For Rebecca knowing wel that the blessing which shee sought for her sonne Iacob imported that hee should bee heade of the Church during his life and that of him shoulde come our Lorde Iesus Christe doth notwithstanding ouerthrowe it that shee careth not too lye to falsifie to peruert all and also it seemeth that she setteth out the grace of God but in a mockery and contempt For this was too make it too bee basely esteemed to say that it shoulde come bewrapped aboute the necke of her sonne and in the handes of skinnes coulouring that hee is hairie and seeming too robbe Esau of all his ornamentes and againe that she maketh her sonne to lye farther Iacob who went to seeke a Kid which shee causeth to be sodde and maketh him beleeue that it is Venison And after that he had the smell of the garmentes of Esau to bee shorte it might be saide that she would haue ouerthrowen the election of God. Loe therfore very foule faultes and yet all this proceedeth from an excellent faith if euer there were any This is very straunge But wee maye easily iudge it Whereto then had Rebecca regarde She looued her Sonne Iacob and what shoulde it auayle him to haue beene blessed thorowe deceite For this was neither to gette him riches nor profite in respecte of the worlde yea which is more she layeth him open to the wrathe and curse of his Father Againe shee knewe Esau who was ful of venom ful of fiercenesse spight and wrath and indeede wee shall see afterwardes that Iacob was in danger of his life Rebecca knewe all these thinges notwithstanding she setteth fire on her house where she might haue kept her darling with her to haue beene alwayes with him to haue administred that vnto him which he might haue needed in the worlde without putting him in any such daunger But what did shee she had printed this in her hearte that the birthright belonged vnto Iacob as GOD had promised her and so she woulde obey God and esteeme this birthright although it was nothing accounted off amongst men as wee shall afterwardes finde that Iacob called Esau his Lorde that hee humbled him selfe before him yea euen to the bowing of the knee Nowe although that this same birthright were worth nothing in respecte of the world yet doth Rebecca greatly esteeme it See then vndoubted and sure testimonies of a great and exquisite faith which was in her that shee would obey God in despite both of her husband and all that he had so that she mighte execute that which God had pronounced she passed not And that shee esteemed these spirituall blessinges more then any thinge which was in the worlde Loe then the vndoubted markes of her faith she had so greate zeale that she forgot her self and regarded not any whit whatsoeuer mischeife might come vpon it And why so For asmuch as shee conformed her selfe to the will of God and forsooke her eldest sonne cast of all motherly affection and knowing that he must be cut off
profite and oftentimes they weene to blesse and they cursse And wherefore Because it must needes be that the vengeaunce of God be prepared for all contemners The Gospel is preached to the end we might find God merciful to vs al but there are many that through their contempt and ingratitude heape vpon themselues their owne damnation For the gospel shal be vnto them a sauour of death vnto death as Saint Paule saith that is to say a deadly sauour that only the breath shall be inough to swallowe them vp as we see yet at this day that God worketh by the ministers of his vvord that some are altogither blinde other are blinde in parte For the hyerlings of whome we haue spoken they are altogither blockishe and knowe nothing But the good and faithfull Ministers although it so bee that they knowe that they haue their eyes dimme yet they are ignorant howe God wil make their labour to profite or in what sort and oftentimes their purpose is quite ouerthrowen This then is that we haue too learne And in the meane tyme seing god hath declared vnto vs that his vvord is the opē way to the heauenly life and that he wil ratifie al that which shal bee pronounced heere by men in his name let vs keepe vs too that and not doubte whatsoeuer want shal bee in vs aswell concerning him that speaketh as him that heareth that yet neuertheles when we shal receiue this word by faith it shal be faithfully in trueth handled vnto vs we shal be partakers of this blessing And herein wee may see the beastlinesse of al those false wretches of the papacie for marke whervpon they haue founded that Idol which they haue to make a god of a morcel of bread they say if a Priest haue no intentiō to consecrate it is nothing in that the bread is turned into god it is by the intētiō of him which cosecrateth ▪ so as they must be Idolaters in all their Masses I speake of their owne doctrine if they make not this condition For what know wee say they whether the Priest which consecrateth doth his busines as hee ought whether his minde bee vpon his kitchin or chābermaid for in so dooing the bread remaineth bread there is no GOD and why so For say they if his intentiō be not there it is nothing But it is very true that they shevve very vvel how one errour draweth another for bicause it seemeth to them that there is a chaunge made of the bread into the substance of our Lord Iesus Christe for which they haue inuented that same charme they adde straight way the intention but notwithstanding we see that they knowe nothing of the nature of the Sacramentes I leaue nowe to speake of this conuersion which they imagine cal trāsubstantiation but if he that ministreth the sacrament hath this charge and calling holde the people bound to his intention what shall this be A wicked man that shal baptise he may mock God and by this meanes quite make frustrate the sacrament and after when he shall minister the sacrament of the Supper the poore people shall therin be mocked who come thither to seeke a pledge of their saluation he therein manifestly despiteth god To be short they must holde the power of God which he most notably setteth foorth in the sacraments shut vp in their fist And what a blasphemy is this how detestable But see how far they are come For it is certain that in the Masse if they had an Angell there yet it shoulde neuer cease to be a diuelish thing but cōtrariwise if there were a deuil in the supper which is ministred yet it could not let God from accōplishing his work We must not looke to the woorthynessse of him which giueth the bread or the wine in the supper But God hath so instructed vs therin that he hath giuen power to the visible signe It is he that worketh by his holy spirit so as we bee not deceiued when we come thither but shall bee truely vnited and ioyned vnto him Loe then what we haue to beare away vpon this place too make our profite therof But now let vs come to the blessing which Isaack gaue After he had kissed his sonne he sayeth Loe the sauour of my sonne is at the sauour of a fielde which God hath blessed Albeit we see that he was deceiued yet vnder the sauour of this borrowed garment he accepteth Iacob his sonne as if he had beene his first borne Loe then how the sauour whereby we are accepted vnto God proceedeth from him which is the first borne in the house to wit from our Lord Iesus Christ Moreouer he addeth The Lord giue thee the dewe of Heauen and the fatnesse of the earth abundaunce of wheate and wine Heere at the first shew a man would iudge that this blessinge imported nothinge but that Iacob should be fat and well nourished For Isaack mentioneth not here any spirituall giftes as wee haue shewed before that it was not for any earthly cōmodities nor for riches profite or pleasures that Iacob must be blessed How shal these things therfore be reconciled But we haue to holde this rule that is giuen vs in the holy Scriptures to wit that the grace of God was alwaies clothed as it were with some figures vntil that our lord Iesus Christ came For when the fathers would obtain pardon of their sinnes they had some beast slaine and the blood was shed sometime the fat was burned and the blood was sprinckled And could a brute beast I beseech you blotte out our sinnes whereof wee And in this respecte was the lande of Canaan as a pledge gage vnto them that God had appointed a better inheritaunce for them then in this worlde For they might haue returned too the coūtrie where they were borne which was more fertile then this of Iudaea as may appeare Marke Abraham and Isaack pinched with famine and if they had loked to nothing but to haue bin nourished heere vpon earth they woulde haue forsaken that lande of promise But they rested there And wherefore to inioy it after their death Of necessitie therefore muste they thinke of a more high thing then this visible earth and they muste take it in another respecte to say wee haue heere all that we can desire But they tooke the land of Canaan as a pledge that God gaue them vntil they shoulde come into the possession of that heauenly life So then when we see in this blessing of Iacob that he speaketh of the deaw of heauen and of the fat of the earth of abūdaunce of corne and wine it meaneth not that Isaack would onely pray for this that his sonne might be fed as an Hog in a sty and that he should be fatte and full heere beneath but he folowed the order that God had appointed at that time to witte that he did giue vnto them pledges of a thing that was much more excellent