contempt of the worlde but holde fast a good conscience that you may be approued before god The Lorde Iesus blesse you both that as he hath knit you togeather so you may drawe on forwardes in one yoke towardes his kingdome that that may bee your aime and mark in all your deedes woordes and thoughtes Amen October 25. 1579. Your Honours most humble and faithfull euer to commaund in Christe Iohn Fielde Faultes escaped Fol. Page Line Fault Correction Fol. 1. a Line 29. for Iacob reade Isaack 2. a line 22. for him reade them 6. b line 5. for learne reade beare 7. a line 11 for the Period a Comma 7. b line 25. for the Period an interogatiue point ◠8. a line 19. for vp reade out 9. a line 5. reade and also God spareth vs. 9. a line 7. at such example put in for vvant therof vve are c. 9. b line 16. put out thus 9. b line 18. at 20. yeeres put point 11. a line the last at supplications put a ful poinct 13. a line first for commeth it into reade liueth it in 16. b line 7. at Paule put 16. b line 14. for farelie reade scarcely 23. a line 23. put out not 25. b line 16. vvhich vvill reade vvhich vvyll barke 31. a line 2. for deceiue in this reade deceiue vs in this 32. a line 1. for these reade those 32. a line 5. for vvhich shevveth reade vvhich hee shevveth 32. a line 9. for cerfie reade certefie 33. a line 20. at vvhy put a full poinct 33. b line 16. for euill disposed reade better disposed 34. a line 30. for nor and neither reade or either c. 36. a line 10. at thing put 37. b line 26. at the vvrde saluation put in that vve doubt not therof 42. a line 6. for Cooke reade a Cokes or Micher 52. b line 26. vvith another reade vvith an othe 58. a line 19. for placed me reade placed vs. 77. b line 21. at required it make a full point 77. a line 5 for touched reade couched 84. b line the last for vvadone read vvas doone 85. a line 6. for handes of Kinges reade heartes of Kinges 91. a line 14. for God reade good 91. b line 16. for adulterers reade adulteries 78. a line 12. put in betvvene spirite and that his feare obedience 123. b line 15. for abide reade avoyde 128. a line 28. for entanged reade entangled 130. a line 21. for so rtiatifie reade sort ratifie 135. a line handeleth vs shorte reade holdeth vs. 135. a line 18. for that as but some reade but that assoone 135. b line 21. for had in vvas had in 140. b line 13. for doe bring reade to bring 147. b line 30. for he vvill reade his vvill 154. a line 12. for an reade and. 154. b line 14. for to say reade then to say 162. a line 1. for in blasphemie reade a blasphemie 175. a line 6. for that GOD reade say that GOD. 175. b line 26. for that this reade saying that this ⧠The first Sermon of M r Iohn Caluin concerning Iacob and Esau Geues Chap. 25. vers 12. NOW these are the generations of Ismael Abrahams sonne whome Hagar the Egyptian Sarahs handmaide bare vnto Abraham c. To the end of the 22. verse WE haue heere to consider the differēce that Moyses putteth betwixte the Children of Abraham We haue seene already that the whole stocke which hee had by Keturah dwelled in a countrie farre off Concerning Ismael he is seperated farre inough from the land of Caanan notwithstanding he be yet as one reiected For it was necessary that the inheritance which was ordained to Isaack should remaine to him Now in the first place it is saide that Ismael had twelue sonnes the which in such sorte multiplyed that of them came twelue Peoples In this we see that God not without cause said to his seruant Abraham that for his sake Ismael also should haue a certaine blessing but that it should be transitorie and fleeting and the principall should remaine to Iacob But whatsoeuer it bee yet so it is that God did shewe himselfe faithfull and true in his promise the which belongeth to this temporall life If God would that his trueth and constancie should be knovven in these thinges of the vvorld vvhich slip avvay and haue nothing else but a figure which vanisheth as S. Paul saith what shall it bee when the promises are of farre greater importance as when he calleth vs to the inheritāce of the kingdō of heauē Think we thē that we cā be frustrate of that staying our selues vpon him See then how we must make our profite of this place If God wil bee knowen firme and faithful in his word towards those which are as straungers and which he hath shut out reiected frō his church what will he then doe towardes vs which are his children whome he hath adopted to whome it hath pleased him to shew himself nie For if God in small things as in the stock in al other things of like sort wil haue his trueth knowen what shal it be when in the person of our Lord Iesus Christ he setteth out vnto vs the inheritaunce of heauen declareth vnto vs that he wil be merciful vnto vs that he wil pardō our faults that we may be reconciled to him that by this meanes we may be the brethren and companions of Angels vnder one head to wit our Lord Iesus Christ Can God there faile in his promises Shall they be void and without effecte and execution It is impossible This then is that wee haue to holde in this firste place And further vve haue next to note that God will manifest him selfe not onely to vs in these his benefites which are moste great and excellent but also in those that concerne this life and that there is nothing so small in which he wil not haue some markes of his fatherly goodnesse imprinted And for asmuch as he hath said that he will haue care to feede vs let vs waite vppon him for all that which belongeth to the maintenaunce of this life and let vs not think that it derogateth any whit from his maiestie in that he will haue vs to call vpon him for drinke and for foode to feede vpon For he will that in all and through all wee shold haue our recourse to him let vs not thē dout but that God albeit our bodies be earth ashes rottennes wormes meat as the cōmon speech is but carrions which are nothing woorth wil yet notwithstanding prouide for all our corporall necessities This is that we haue to adde as the secōd point But now we must heere see the comparison which Moyses maketh betwixt Ismael and Isaack Beholde Ismael which is cut off is no more reputed among the children of God and yet notwithstanding we see that he prospereth that he hath a great train For of twelue sonnes which hee hath begotten beholde twelue peoples
with some puffe wee bee not mooued and troubled and that our thoughts doe not wander that we do not conceiue many thinges at randon and that wee haue not many disputes bothe on the one side and on the other to be shorte that wee be not tossed as if there were some kinde of tempest whirlewind which carryed vs about We can not haue our spirites altogither quiet nor so well guyded that they shall haue no troubles And this is declared vnto vs in Rebecca when shee sayeth If it bee so to what end I or why doe I liue She desireth death and yet shee is the mother of the faithfull Shee representeth the Church Now if this were in her that bare in her belly the hope of the saluation of the worlde what shal be in vs So considering that we haue our mindes so ready to conceiue follyes and vanities and moreouer so ready also to cast vs off the hinges in the end so subiect to make vs storme against God so much the rather it standeth vs in hande to search out the remedy Now that is heere giuen vs in Rebecca For she fodes not her selfe in her sadnesse shee byteth not vpon the brydle as many doe who sticke there which seeke to haue no meane wherein to content themselues nor to make them quiet setled but they wander this way and that way and alwayes adde fantasies to fantasies plunge them selues so deepe in their imaginations that the Deuill afterwards possesseth them and driueth them by all violence and fury against god Rebecca doth not so But when she felt that this was an intolerable greefe vnto her she withdraweth her self vnto God she enquireth of him and answere was giuen vnto her by and by She had therfore whervpon to rest her selfe when she knewe that so was the good pleasure of GOD and when shee sawe what hee demaundeth and that one of her owne children should bee cut off from the Church and the other reserued shee knowing this it behoueth that she rest there and submit her selfe thervnto the which thing she doth For she striueth not against god Likewise we read not that at any time after she murmured but we see that she hearkened vnto God and brought forth children afterwards and alwayes she rested her selfe in that which had bene said vnto her and set her minde and affection vpon Iacob And why so Because she knewe that hee was ordained of God to be the blessed seed which she had hoped for so as she behaued her self more manfully in this respect then Isaack her husband Now this is to shew vs that when wee are in any trouble wee must straightway haue our recourse to god For our spirits are not able enough too knowe these hidden things yea wee see that in the moste easyest things in the world as seemeth vnto vs we shal be many times rauished astonished And what shal it be then when the question shal be of the iudgements of God which are incomprehensible and which are of so high and profounde matter that the holy Ghoste teacheth vs in steade of curious searching after thē that we must adore them shall men presume of their reason of that they shall builde vpon their good lyking and shall they examine all after their owne fantasie and opinion It is certain that such presumption shall not remaine vnpunished it is seene also For wherfore is it that so many dogges at this day spue out their blasphemies against this doctrine of predestination It is because they vouchsafe not to enquire at the mouth of God but they wil giue sentence as their braine wil beare forsooth as though we were fit and sufficient So then let vs followe the example of Rebecca that is to say when all these questlons shall come before our eyes and that we shall be tormented on euery side in thinking And how is it possible that the moste parte of the world shall perish and the rest be saued Howe commeth it to passe that one is elected and another reiected Howe is it that the greateste number goe to destruction and that there is but an handfull of people which God reserueth to him selfe When we shall bee thus tormented let vs haue recourse vnto God that is to say let vs hearken to that which is shewed vs in the holy Scripture let vs pray God that hee will open our eares and our eyes to the ende we may vnderstand his will. And farther haue wee this It behoueth vs altogither to rest therein and to bee quiet For there is no cause of disputing any farther when God hath once pronounced his sentence To be short this is dayly to shewe vs that wee can not euer dispose our selues to receiue the instruction of the holy Scripture and to seeke all our wisedome there vnlesse we haue this modestie and humilitie in vs not to desire to vnderstand or knowe any thinge but that which is contayned therein Wee neede not any reuelation from heauen at this day as Rebecca had It is very true that some coniectured that she went vnto some Prophet but they were thin sowen in the worlde then For a man may easily perceiue that Melchezedech was dead and that there was not any moe then Abraham and Isaack This then is a Dreame to thinke that shee went to the schooles of the Prophets but she had a reuelation as our text heere sheweth And our condition at this day is not altogither like and neither haue we also such neede thereof For then there was neither the Lawe nor the Gospel At this day wee haue all perfection of doctrine For God in olde time hath spoken vnto our Fathers and not in secrete nor in obscuritie as sayeth Esaie the Prophet And this was not in vaine that hee sayde that men should seeke him as Moyses protesteth Beholde the way walke in the same I haue sette before you this day the waye of saluation and Heauen and Earth are witnesses vnto mee that I haue declared vnto you what you muste doe to come vnto euerlasting life And afterwardes although God haue his secretes saith he in an other place yet notwithstanding this that is to say the summe of the lawe is for you and for your children to the ende that you shoulde bee taught in the way of saluation But besides this wee haue yet the Gospel wherein our Lord Iesus Christ hath shined vnto vs in all fulnesse For he is that sonne of righteousnesse Seeing therefore wee haue so sufficient testimonyes shall we demaunde that Angels come downe from Heauen and that God will yet open vnto vs that is hidden from vs But let vs as I haue already said content our selues with the holy Scripture And when there is any cause of inquiring after God if we will haue him for our maister let vs come to the holy Scripture let vs remember that which Moyses saith Thou shalt not say Who is he that shall ascend aboue the Cloudes Who is he
further that which is heere giuen vs let vs apply for our helpe too make vs run on the more swiftly but if there bee any thing that hinder vs yea though it were our very eye as our Lord Iesus Christ saith that our eye may rather bee plucked out and wee rather desire too enter into the kingdome of Heauen blinde then hauing al our senses sounde to go into euerlasting destruction So then to conclude let vs rather loue hunger thirst then to cramme and stuffe our bellies and in the meane time not to regarde euerlasting lyfe For wee must not bee so snared in these corruptible and transitorie thinges that wee can not alwayes lift vp our senses and affections on high to the end through hope to be Citizens of the kingdome of heauen But nowe let vs fall downe before the maiestie of our good God in acknowledging our offences praying him that it will please him in such sorte to make vs to feele them that it may serue to make vs there to open them and that wee may learne in such sorte to fight against all temptations that if wee must indure many pouerties and miseryes in this worlde howsoeuer it bee that this doe not turne vs to wickednesse and make vs to decline from the right pathe but that euery one maye heere resiste bothe him selfe as also all his desires and all his passions and that wee may serue our GOD in such sorte that if it will please him to proue our patience in leauing vs destitute of meanes and of the commodities of this worlde that wee may beare all with a quiet and peaceable courage vntill wee be receiued into this blessed inheritaunce where we shall not lacke any thing what soeuer it bee but there wee shall haue the fulnesse of all ioy and happynesse That not onely c. ⧠The sixth Sermon of Iacob and Esau Genesis 26. 1 Now there was a great famine in that land farre greater then that first famine that was in the daies of Abraham Wherefore Isaack went vnto Abimelech the King of the Philistines into Gerar 2 For the Lorde appearing vnto him had sayde Goe not downe into Egypt but dwel in the land which I shall tel thee 3 Be a straunger in this land and I will be with thee and blesse thee For to thee and thy seede I will giue all these countryes that I may establish the othe which I haue sworne to Abraham thy father 4 I will multiply thy seede that it may bee infinite as the starres of Heauen and I will giue vnto thy seede all these Countryes and all the nations of the Earth shall repute them selues blessed in thy seede 5 Because that Abraham obeyed my voyce and obserued my ordinaunce my commaundementes my statutes and my lawes WEE sawe yesterday howe Iacob forsooke his meate for that spirituall benefite which GOD had promised vnto him and heereby it appeareth that he had more care of his soule than of his body Here we haue an example though not altogither like in Isaack his father yet cōming very neere it For we see how Isaack had more regarde to the spirituall inheritance than to all that concerned this brittle and transitorie life Hee was oppressed with famine there is no doubt but that it was not his ease to goe into Egypt But when he was let by an expresse commaundement it was a signe that his courage tended thitherwardes because his commoditie likewise drew him God staieth his iourney and hee obeyeth Wee see then that Isaack lefte not onely a messe of Pottage but hee seeing that hee coulde endure much woe for a yeeres space notwithstanding hee withhelde himselfe and sought no refuge in Egypte and remayned in the land of Gerar which specially coulde not be altogither exempted frō pouertie which was a parte of that countrie For it is impossible when there is any famine but that the neighbour and neere places must also feele it It may easily be gathered that then there was no dearth in Egypt So that Isaack heere sheweth vs that although temptations be great if we bee destitute of that which is necessary to maintaine vs that yet notwithstanding we must alwaies hold vs to the wil of God and rather forget all our cases and prepare our selues patiently to suffer al wante and necessitie than to seeke our commodities as it were against the will of god This is the first poynt that we haue to marke in this history Nowe it is sayde There was a great famine in the land a greater then that former that was in the dayes of Abraham For there had beene twoo that Moyses already had rehearsed vnto vs Assoone as Abraham was arriued into the land of Canaan hee was faine to depart this was a very hard combate vnto him seeing that God had shewed him that land that he had cōceiued great ioy for that he shuld be put in possessiō therof now a little after he must be chased out and become as it were a poore vagabond and go downe into Egypt because he found not any succour else where The secōd time he also withdrewe himselfe into the lande of the Philistines which was of the very same countrie that was promised vnto him and vnder the Kinge of Gerar not he of whom now mention is made for all called him Abimilech which is asmuch to say as My father the king this was not only an honorable title but also expressed that kings gouerned not by tyranny did deuoure vp their subiectes but had a fatherly care ouer them whom God had committed to their charge When then it is saide that this famine came as the other this is to shewe vnto vs that altogither like as God had proued the faith of Abraham and his constancie so likewise he would call his sonne to the like tryall For as Isaack was heyre of the promise so also must it needes be that he succeed his father in that which was promised to the childrē of God For we must shewe by the effect that we so esteeme heauenly benefites to which God hath called vs that we passe through the worlde and that we faile not howsoeuer we be afflicted after diuers sundry maners Marke then wherto Moyses hath regarde when he compareth these two famines that is to shewe vs that when Abraham was tempted it was not onely for his owne cause but his sonne also muste be like him But by the way we are called the sōnes of Abraham and of Isaack it behoueth then that our faith be examined as it shall seeme good vnto god It is very true that wee shal be more confounded and that is because we haue not receiued so great a measure of strength Marke therefore the cause why God supporteth our infirmitie but yet this is not to the ende that our faith shoulde bee idle So then we are heere warned by the spirit of God that beeing in this worlde wee must be subiect to many miseryes and
and that they were valued of vs as they ought we should haue alwaies good cause to honor him to reioice ourselues in him but alacke we deuoure vp the benefits that he bestoweth vpō vs in the meane while we mowe at thē neuer think vpon them And we may see that this is the cause that we are so giuē to murmure to fret to discontent ourselues And why so For the benefits of God ought to suffise to satisfie vs in him but as I haue said we despise set light by them And so we are not worthie to taste what this promise is worth I am with thee and wil blesse thee Now it is said a litle after That Isaack erected an altar and that he called vpon the name of the Lord in that place We haue seene already why altars were erected by the holy fathers to what intent but yet wee must here speake somewhat of it euen as the place requireth The altar which Isaack erected was to this end that he might make professiō of his faith Thus much concerning the first point For if wee pray vnto God we haue no neede to erect an altar vnto him the seruice of God is of it self spiritual Isaack therfore erected not an altar that hee might only inuocate and call vpon the name of God or make his praiers supplications vnto him but to the intent that his faith might be knowen that God might be glorified before men For although we ought to serue God in spirite and inwardly in our heart yet notwithstanding this letteth not also but that wee must giue him that prayse which hee deserueth before men and that wee protest asmuch as lyeth in vs that wee are wholy his both bodye and soule Here therefore we are instructed that the faithfull after they haue put their trust in God shall haue called vpon him giuen vnto him the praise of all his benefites that they must yet further make a confession of their faith before men to the intent they may wholy as also all is his dedicate themselues to him There is also a seconde reason And that is that by reason of our slougth and slacknes we haue neede euery maner of way to bee pricked forwardes to the ende too stirre vs vp to march cherefully forwards in the seruice of god How so It is true that whē we pray vnto God he embusieth him selfe with no ceremonies and yet for all that we bowe our knees we hold vp our hāds towards heauen and vncouer our head And why so First of all in respect of men For as I haue alreadie said it must needs be that we do homage vnto God with our bodies which hee hath created and which he hath appointed to his glorie to the crowne of immortalitie But howsoeuer it be forasmuch as we are slacke it behoueth vs that these meanes stande vs in steede to prouoke vs too haue a more feruent zeale to praye vnto God and with a more heartie affection Loe then why it is meete for vs to haue our ioyned handes lifted vp too kneele vpon our knees and haue our head vncouered For it is too shewe that wee present our selues before God as if we should say And poore wretch who art thou with what lowlines oughtest thou too come before him who hath created and fashioned thee and to whome thou haste to render an account of thy whole life And againe this also is to this end that we should bereaue our selues of all vaine fantasies that make vs to stray heere and there and that wee should wholly reste vpon him So then the Aultar that Isaack erected serued to this purpose to wit that by this meane he might be the more prouoked and haue his hart so much the more inflamed to serue god And on the other side he made a confession before men to giue example to his familie and to testifie that he mingled not himself with the superstitions of the Panims but had a pure and vndefiled religion in asmuch as he was ruled by his word And thus much concerning the Altar And by the way wee haue also to learne heere this thing which was declared before that the prayers of the holy fathers and the confession which they made of their faith was not ioyned with the sacrifices for no other ende but to leade thē vnto our Lord Iesus Christ For they were continually taught that they could haue no accesse vnto God but by the fauour of a mediatour who was not yet sent into the world but yet so it is that they rested there But now that our Lord Iesus Christ is come downe that hee hath taken our nature vpon him hath said vnto vs That he is the light of the worlde that he is the way the trueth and the life that he is our aduocate to God his father that through him we must haue entrance into Heauen Seing therefore we haue all this must we not bee so much the more assured when there is any question of calling vpon him that wee knowe that our requestes shal be heard of him and the gate shall be open for vs that we shall alwaies find him ready and fauourable to help and succour vs Now howsoeuer it be let vs marke that Altars in olde time and specially in the time of the law were alwayes erected to this end that the faithfull might know that they were not woorthy to pray vnto God nor to call vpon him in their own name but that alwaies they must come to him by the means of our Lord Iesus Christ by the vertue of that sacrifice which he must offer vp to his father for the reconciliation of the world And indeede wee must not thinke that Abraham and Isaack deuised Altars according to their owne fantasies For their sacrifices were neuer acceptable but through faith as the Apostle sheweth Nowe they could neuer haue beene grounded in Faith vnlesse the word of god had gone before to enlightē thē Let vs know then that Isaack offred not vp a sacrifice at all aduentures as if he had thought ô this shal be found good but he was taught that hee beeing a wretched sinner he must not presume to call vpon the name of God vnlesse he put his whole trust in him who must be sent to make satisfaction and to purge the sinnes of the world The Panims had in deede their Altars and sacrificed as did the holy fathers but they wāted the principall They were wholy occupyed in the ceremony which of it self was friuolous because they looked not vp to that heauenly paterne wherof mention is made in Leuiticus So then we haue to learne that when our father Isaac wold cal vpō the name of god he had an Altar to witnes that hee could not be receyued but in the name fauor of our lord Iesus Christ And therfore at this day as often as we will pray vnto God let vs learne to washe our Prayes
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
himself that he loose hoth his sense and memorie but be alwayes disposed to prayse GOD to execute the charge whereunto he is called and to employ himselfe to that which belongeth to his estate vocation yf a man be so temperate he is like vnto Iacob For he forsaketh to eate and drinke not because he vseth not the benefites that God hath put into his hande but he forsaketh them in brideling his desires to the ende not to exceede measure and after he alwaies lifteth vp him selfe on high regardyng the seruice of GOD and preferring it before any worldly thing Againe if it be necessarie that hee which was rich should be poore and that he had rather be poore yea if it were but to eate rootes if neede shoulde bee rather then to bee alienated from GOD and that alwayes hee remayne stedfast in it saying forasmuche as I am an heire of the worlde I oughte to bee well contented and nowe yf I endure hunger or thirste if I beare any necessities and miseries I will pray vnto God that hee will geue mee patience And this is the reason why Sainte Paule also sayth that he had learned in the schoole of our Lorde Iesus Christ to bee hungry and to be full that is to say when hee had enough he lefte not to holde himselfe in and when he had nothing he was patient in his necessitie he had recourse to God and chose rather to haue many wants in respect of the world then to haue wherwith to growe and inrich himselfe and yet to be emptie of heauenly benefites For it is certaine that Esau had his soule buryed in the pottage hee sawe there he smelt them and thereto hee layde his snoute And wherefore Because hee had no other consideration then of this presente life Loe his soule whiche was buryed therein Novve wee may bee compassed round about with all the goodes of this worlde but it behoueth that the smell doe not so allure vs that wee esteeme not spirituall things farre aboue them and alwayes to preferre them Marke then briefely howe wee ought to apply this doctrine vnto our vse And moreouer let vs marke well that which is spoken heere that the wickednesse of Esau was because he made no account of his birthright And therefore this is a signe that we contemne the graces of GOD and as a man woulde say cast them to the grounde and treade them vnder our feete when we are so much addicted either to this life or to our desires and when wee can endure and beare nothing but wil haue all which is pleasaunt vnto vs after the fleshe When then wee will in suche sorte holde our lustes it is certaine that we make light accounte of that heauenly inheritaunce For how shall that be estemed of vs It shal be esteemed of vs as I haue said already when the world shal be vnto vs but as an accessory all that is in it shal go as at the taile But the gospel the promises which are therin contained wherby god testifieth vnto vs how he hath adopted vs likewise how he wil haue vs to himself this muste mounte vppe aboue them and wee must bee rauished in them And notwithstanding let vs well aduise our selues For if once the Deuill gaine this of vs that wee become beastly in our pleasures he wil not put vs in minde for nought we shal seke after nothing but this trāsitory life we shall do nothing but run vp downe like poore beastes haue no marke wherat to aime as it fell out with Esau I haue said alredy that these words are not put in in vaine He did eate he dranke he rose vp and went his way And what a company of such and such like doe we see at this day For they which haue their delights after the maner of the world will esteeme vs for beggerly momes and they deride our simplicitie Wel wel say they let them haue their Gospell and not withstanding dye for hunger and let them be such as haue not a ragge to hange on their taile and haue nothing to champe betweene their teeth or rather let them droupe hang their winges and be so miserable as none can be more and let them reioyce in their Gospell asmuch as they wil but we in the meane time will haue our swinge in this worlde wee will haue all our desires and our table well garnished And aboue all these contēners of God which are at this day aduaunced into states and dignities it is well knowen howe they floute vs and bleare out their tongue if men speake vnto them of the gospel it seemeth to them that we are as mad men whiche can not discerne betweene good euil And why so For they eate and drinke they rise vp and goe their way yea the worlde doth so holde them or rather Sathan hath in such sorte possessed them that Heauen is nothing vnto them and they altogither forget euerlasting life We see this and yet it is to no purpose to pursue it For our Lorde hath set before our eyes that this is an horrible condemnation when we fall into such blockishnesse to preferre this life which is nothing but a shadowe before that eternitie to which God hath called vs For let vs put the case that we should liue an hundred yeeres after our death yet what is that If wee make comparison as S. Paule saith with this worlde it is but a minute and a figure which passeth away and in summe but a moment Now contrarywise of what waight ought our immortalitie to bee with vs which is offred vnto vs in our Lorde Iesus Christe and whereof hee hath so well certified vs And yet concerning this life who is it that can promise vs one day For they who are well fed they growe therein and there cannot be a minute to vpholde them specially intemperance choketh very many And we see that men the more they haue wherewith to do wel they kil themselues And yet in the meane season we cannot cōtent our selues but like poore beastes we must seeke for that which hath no certaintie and in the turning of a hande al is lost We seeke neuertheles for this herevnto we are giuē yea wholly adicted insomuch that we discerne not betwixt that which is permanent and that which flitteth away For if we contemne that which is euerlasting whither then goe we It is certain that the most wickedst themselues wil say that this is a madnes but after they haue saide it they shew that they are strayed and that they do not greatly passe for it And this is so common a vice that it behooueth that the most perfect especially fight against it And the Apostle not without cause handeling this matter sayeth Bee not prophane to the ende to make vs watchful to make vs thinke who wee are and that we should not be so brutish as to rest vpon this present life So then let vs go
Priestes whome God had chosen to blesse But they doe this in respect of their owne persons no otherwise then as figures but this was to shewe that it belonged to our Lord Iesus Christ to be a witnesse vnto vs of the blessing of God and to ratifie it towardes vs as also he shewed when he ascended into Heauen and that his handes were lifted vp hee blessed his disciples He sheweth therefore that the trueth and substance of these figures of the law was fulfilled in him Now he was so before the law was written for God would that Abraham should be the father of the church and for this cause he blessed Isaack as if the heritage had bin resigned too him which had byn promised to him Isaack now must doe the like for he receiued not the blessing for him selfe but to the end it should alwayes remaine in his house He must therfore be the minister of the grace of God as we yet see at this day that he communicateth his benefites spirituall giftes amongst vs by the hand of those whom he hath ordained to this purpose Men therfore cannot forgiue vs our sinnes and yet neuertheles our Lorde Iesus Christ vseth this figure of speking To whom so euer you shall forgiue their sinnes they shal be forgiuen Now yet for all that he hath reserued this to him self as he protesteth in Esay O Iacob it is I and none others that take away thine iniquities Now albeit God alone hath this power to forgiue sinnes and too purge vs frō our spots yet neuertheles he doth this by the hand of men We haue in Baptisme an infallible token that GOD will not lay our offences too our charge but that we are as righteous cleane before him and farther wee haue an earnest that he will renewe vs by his holy spirit to the end wee shoulde walke in all puritie Nowe this can not bee giuen vs of men but yet GOD maketh them heerein as instrumentes and all through his fauour Againe Is it in the power of any mortall creature too make vs partakers of the body and blood of our Lord Iesus Christe And yet neuerthelesse in the supper when the breade the wine are distributed it is certaine that this is not a vaine and emptie figure but that all is accomplyshed and that our Lord Iesus Christe sheweth him selfe faithfull in this For it is hee which giueth it it were too much to attribute it to those who are and can doe nothing to saye that they haue our Lord Iesus Christe to communicate to them which come vnto them to receiue a morsell of bread and a drop or twoo of wine And in deede this is wel shewed vnto vs when he sayth My flesh is bread from heauen And hee giueth it after two sortes one is that which he gaue when hee offred vp him selfe to his father for the clensing of sinnes The breade which I will giue vnto you saith hee is my flesh which I will giue for the life of the worlde Loe then two kindes of giuing for hee gaue his fleshe when he offred it vp for the satisfaction of all our faultes to the ende that God might bee appeased towardes vs and that we might bee released to become righteous Now the seconde giuing is that which he maketh dayly Nowe if it belong to Iesus Christ to giue himselfe vnto the faithfull who receiue him by faith it followeth then that this ought not too be attributed to men not as though they had this power but onely that Iesus Christ surceaseth not to apply this thereto And thus it hath beene in all times For God hath euermore reserued to himselfe the praise of mens saluation but this letteth not but that these may be instrumentes by whome hee worketh Loe then howe this maketh for Isaack to shewe that hee must pronounce the sentence of that blessing whereunto he was ordayned And in deede wee see this in the doctrine of the Gospell for what is the preaching of the Gospell It is the power of God to saluation to all beleeuers saith Saint Paule there he speaketh of that word which proceedeth from our mouth What the power of God Why it is nothing in it selfe It is true but it pleaseth God to display his power by the meanes of men and would that his worde should haue such effect and power in the working that it be as it were a key to open vnto vs the kingdom of heauen as also he hath compared it to the keyes of the kingdome of Heauen So then let vs marke well that Isaack speaketh not heere of any common blessing that is to say of prayer as when wee blesse one another and when wee pray that God will shew mercy to our neighbours that he wil giue them that which he knoweth to be fitte for them And thus much concerning blessings But Isaack knew that he was ordained the minister of God to dispence that treasure that was committed to his charge And this is worthy to be noted to the end that we hate not the doctrine that is preached vnto vs knowing what it importeth For there are many fantasticall men that refuse all inferiour meanes would without wings moūt vp aboue the clouds And is not God say they sufficient to teach vs Is it not he that giueth faith And is the holy Ghost in the hands of men what neede haue we too be preached vnto And to what ende is it to reade so much All this is superfluous For God can sufficiently enspire vs without hauing our eares so battred with the toung For he hath al that is needful for our benefite and saluation and he wil bring it to passe And must men then holde him as it were bound to them And must the power of his spirit be mashed mingled with those inferior meanes as though he were not at libertie Loe what these fantastical spirits say Now they consider not that God is not tyed and bound to men when he vseth their seruice for he doth it as it seemeth good vnto him It is true that faith ordinarily commeth by hearing as S. Paule saith so that we can not haue faith vnlesse it be by men And cannot God aswell doe it otherwise The question heere is not of the power of God but of his wil of that which hee hath ordained And therefore when we shall say And cannot God doe this and that he can doe it but seeing he will that it be otherwise we ought to rest there So then let vs learne to receiue this doctrine which is dayly taught vs with all reuerence knowing that when we shall haue this testimonie that our sinnes are forgiuen vs all is ratified in heauen as if God himselfe should speake For he will not haue vs to esteeme his trueth according to men who are brickle and lyers and amongst whome there is nothing but vanitie but he wil haue his truth estemed for it self sake for it owne nature And
he ought yet in the meane season as I haue saide the goodnes of God surmounted what soeuer was faultie and vitious in his creatures Howsoeuer it were we may well say that Isaack in douting deserued to be depriued from that state and office which was giuen him that is to say that hee had lost the grace of God wherein the saluation of the whole world was included Loe the treasure which was committed vnto him but he by his vnbeliefe deserued too be stripped of it But God would not so haue it And to whom shall we attribute this It must needs be that his mercy be heere magnified seeing that in man there is not only not any helpe thereto nor any thing that answereth vnto it but quite against it And yet let vs note that none was more dulled of God then he was It is true that we saw before that he had dimme eyes and that he was so weake with age that he was as a man halfe deade but yet this came not to passe naturally that hearing the voyce of Iacob he was so fowly deceiued that he once thought not There is some fraud in the matter He doubteth thereof and yet neuerthelesse goeth on albeit it were against his wil yet he blessed Iacob in stead of Esau It must needes be therfore that God dulled him so that it was not of age only And this is that which I haue said that God guided his work so that although men hinder let it it seemeth to haue bin as if they shold draw quite cōtrary neuertheles thend issue was such that it appeareth that God executed that which he had pronounced following his secret election which was made before the creatiō of the world And so we know in al that Isaak did ther was nothing but a kind of sottishnes that he was so dul he had no vnderstāding he discerned nothīg nor had any iudgment and yet notwithstanding God maketh this to preuaile After what maner How is it that he maketh the breade which we eate to be of strength to nourish vs when we shall haue wel eaten drunk and shal be refreshed satisfied so as he which neither cā bow his arme nor his legges shall haue new strength to trauel Shall we say that this is bicause the bread hath any power any life or any mouing But whē we see that the bread giueth vs that which it hath not and the corne and wine other meates this is to shew vs that God vseth not his creatures in such sorte in any worke that we should occupy our selues in that which we see with our eye but that we should alwaies bend to this that as he disposeth the order of nature and likewise guideth and gouerneth vs yea and that against nature that many times hee will woorke quite contrary to that that is accustomed vnto vs in such sort that we shal be astonished thereat and chiefly when the question is of our saluation And yet must not we imagine that we bring any thing thither for our parte but that it is God that must accomplish all who began it and wil performe it And moreouer if he worke after a straunge vnwoonted maner and that there be nothing but an outwarde shew of folly let vs knowe as S. Paule saith that the follie of God is greater wisdome then al the wisedomes of the world Now he calleth it the foolishnesse of God after our opiniō because he worketh in a contemptible manner that we might bee rauished therein thinking What is this that God will say It seemeth that he iesteth and mocketh We will conclude thereof euen so And this is the cause why S. Paule sayth that it is folly because men rest themselues vpon their outward senses But howsoeuer it be this surpasseth all the wisdome of the world Marke then what we haue to beare away And when we shall wel remember this lesson here we shall not be as a great sorte of giddie heades who take all these factes at aduenture and therevpon mock themselues as though all that were here rehearsed by Moyses were nothing else as a man would say but foolish trifling But when we shall haue learned this which is here shewed vs by S. Paule it is certaine that wee shall haue another manner of sobrietie and that we shall not giue ouer to adore the secret of God although at the first shew he glorifie not himself but we shal alwaies look to the beginning to the ende and not to those meanes which may giue vs occasion ingender in vs some offence or which may swallow vs vp To be short we see that God directed Isaack in such sorte that he was altogither blind we wil not say therfore that god gaue Isaac heere any sight to the end he might do that which appertained to his office knowing well the cause why and knowing all the proceeding of the matter but he was blinded and yet hee held him as it were by the hande and led him as a blinde man which seeth nothing And in deede we see in the Church something that answeareth to this or els comes very neere it for as it was said yesterday The preaching of the Gospel is the power of God to saluation to all beleeuers When therfore we preach the grace of God whereby we are reconciled in asmuch as our faultes are pardoned vs in our Lorde Iesus Christ and that the blood which he shed for vs is the true purgation thereof too cleanse vs Loe then God who openeth the Heauens and calleth vs vnto himselfe albeit the worde proceede from the mouth of a man But in the meane season I knowe not to whome this shal be auaileable For euery one shall bee a witnesse of his owne faith and when I speake haue not receaued my part therin woe be vpon me I should be more then blinde as also they haue byn who shall haue preached the Gospel and shal be witnesses of the grace of God and shall drawe poore sinners to saluation notwithstanding there is nothing remaining for them but condemnation And why so For they are as Players in whome ther is no affection nor zeale So then God will bee serued oftentimes of a people who are woorth nothing who are as dogges the very offscouring yet notwithstanding they are as the ministers of his power to draw those to saluatiō that are in the way of destruction Moreouer there are mercenaries that preach for their belly and haue no other regarde but to themselues or els would make themselues to be very well esteemed and yet are these neuerthelesse the instruments of God for the saluation of all beleeuers And oftentimes the best they I say that acquite themselues most faithfully to doe their duetie to cal poore sinners to saluation to be guides and examples to all others these shall not yet finde what God will doe And why so They sowe the Seede and knowe not hovve God will make it
profite and oftentimes they weene to blesse and they cursse And wherefore Because it must needes be that the vengeaunce of God be prepared for all contemners The Gospel is preached to the end we might find God merciful to vs al but there are many that through their contempt and ingratitude heape vpon themselues their owne damnation For the gospel 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
that came from him And withall of Isaack what Isaack maried at xl yeres old after that his wife was barren that not for one yeere nor for two but euē for xx yeres space he had no childrē God had said vnto him I wil multiply thy seed at the starres of heauen as the sand of the sea This was pronoūced to his father Abrahā but this was of speciall fauour toward him But he might haue beene before this time increced as he hoped notwithstāding he saw that his wife was barren it seemed as though godminded to mock him declare vnto him that thing which he hoped for was nothing worth When therefore he sawe that his brother Ismael who had no roote in the church who was a strāger from all hope of saluation vvhen he saw him I say to flourish in his seede it seemed that God had poured forth all his graces vpō him in the meane time that he was left in his owne house all alone and had none to succeede him it is certaine that hee might be in great perplexitie as if it had beene much better for him to haue beene like his brother Ismael This was to make him giue ouer al after to be without hope and to haue contemned God he had falne euen to the vttermost extremitie if he had not bene holdē in by a singular patience Now then wee haue heere to beholde as in a glasse the condition of Gods Church how it beginneth how God vpholdeth it and multiplyeth it that is to say after so strange a fashion that it seemeth at al assaies that that same apparance which God shall haue giuen vs is nothing as a man would say but to deceiue vs For in stead that the children of this world haue a goodly shew a man shall find thē to encrease to the eye the church shall bee hidden vnder the Earth a man shall see the earth full replenished of vnbeleeuers of contemners of God and prophane people and where shall a man finde the faithfull They shall bee very thin sowen and a man shall not be able to perceiue them they shall be despised men shall treade them almoste vnder their feete and men shall thinke that God hath no care of his Church and that further hee taketh pleasure that the wicked should make their triumphes and should haue their braue pompeous shewes Now then this is shewed vnto vs in the persons of Isaack of Ismael to the end that the strangenesse of it trouble vs not beyond measure and that we should fight constantly against all doubtings which might arise in our imagination as often as we do see a smal number of people which worship God that we see almost an infinite number of those which stubbernly set themselues against him and which knowe not what it meaneth too beare his yoke Nowe this doctrine is very necessary for vs at this day For how doth God worke in our time For when he ment to reare vp againe his Gospell at what end began he What people called he And yet now if we cast our eye vpon the whole world wee shall finde in the first place that in Asia which is the greatest part thereof all is disordered and confused and that there ther is nothing but superstitions on the one side and so vnruly barbarousnesse on the other as pitie it is to beholde Marke also the other parte of the world to wit Affrica which is in the same order And as concerning Europa which men call Christendom let a man beholde that which is in Italie in Fraunce and other places and a man shall finde that the Deuill beareth there the sway and that the vpholders of Antichrist who are deadly enemyes of the Church what profession soeuer they make a man shall see them too hee as the Starres of Heauen and as the sande of the sea so as a man might say that there is nothing but for their vse And in deed they are very skilfull to make their vaunt thereof for they make a buckler of this to contemne God and also to harden them selues in their rebellion They mock and deride vs for this that vve are so fevve people and that notvvithstanding vvee vvill bee holden for the Church But for our part vve are despised reiected and moreouer wee are farre of from approching to this great people which aduaunce them selues against vs To bee shorte a man would say that wee are as three graines of Corne vnder a greate heape of Chaffe And yet for all this it is so that we haue this testimonie of God that hee keepeth vs and auoweth vs to bee his housholde seruants For it is no Church vnlesse it be ioyned to our Lord Iesus Christ who is the head therof When this faileth all the rest goeth to wrack and to ruine as Saint Paule sayth Now wee are vnited to the sonne of God through the faith of his Gospel which is the certaine and vndeceiuable bond And howe shall we iudge that vve are the Church seeing that we are nothing in comparison of the vnfaithful who are puffed vp by reason of their greatnesse and of all their other qualities which they know wel inough how to set out with ful mouth But let not vs be astonished for al this seeing that God hath giuen vs an allowaunce in the person of our father Isaack that the Church was as a forsaken house and that he had no stock and that hee had not a great number of people and yet for all that he ceased not to holde it as an hidden treasure let vs content our selues heerewith And now for that which followeth the person of Ismael ought also to be wel marked for hee came out from the house of Abraham which at that time was the only Church in the whole worlde he bare also circumcision as if he had bene an inheritour of the kingdome of God yea he was the first borne and had the swindge in the house yea in so much that he mocked his brother as wee haue seene all ready Now it is euē so likewise at this day concerning the Papists for they are not strāgers from the church but they are as bastard children They will say also that they haue antiquitie on their side and they wēt before vs we se how they trust in their succession which they haue from the Apostles as they say that at al times there haue been Bishops prelates in their church that herevpon a man might certainly cōclud that the title of the church belongeth to thē And yet for all this they are but bastards as Ismael was forasmuch as they were not begotē by the gospel as we haue heard which is the seede of freedome but haue corrupted them selues Behold how we may account thē for Ismalites For albeit they be great peoples that we in the meane time remaine as poore vntimely fruits yet let vs know that our Lord Iesus Christ hath giuen
their mother bare them in one belly yet that one is receiued and the other reiected one is chosen and the other refused So then we see that they who for a time haue place in the church beare the title of the faithful of the children of God may wel be so accoūted before men but they are not writtē in the boke of life God knoweth them not nor auoucheth them for his Hereby we are admonished not proudly to vaunt our selues nor to be drunken with sottish presumption whē God shall shew vs this fauour to bring vs into his church but let vs walke in puritie labor to make sure our electiō to haue the testimonie thereof in our heartes by the holy Ghost not to trust only to the outwarde title apparaunce which wee may pretende before the world see what we haue heere too marke And moreouer wee are taught a farre greater thinge and that is in the first place that albeit God had established his couenaunt with Abraham yet notwithstanding he would declare that this was not all to haue made offer of his grace but that it behoued that hee chuse according to his libertie such as he thought good that the rest should remaine in their cursed state And therfore S. Paule alledgeth this place to apply it to the secret election of God through which before the foundation of the world he chose those as seemed good vnto him Now this is a very high and profound matter but when it shal be farther declared euery one may make his profite of it so that we be attentiue vnto it And for the remnaunt let vs receiue that which the holy scripture sheweth vnto vs with sobrietie let vs not desire to be wiser thē is lawful for vs but let vs rest in that which God shal speak vnto vs moreouer let vs be hūble not to reply against him nor to bring forth our fantasies before him as though we would pleade against God but acknowledging that his iudgemēts are bottomles let vs not search farther therein then is permitted vnto vs Now it behoueth that wee handle these things in such sort that that which at the first shew semeth to be dark be made more easie to vs We haue alredy sene that God hath chosen Abrahams sede Now if a man wold aske whye or by whom he was brought so to do he shall not finde that Abraham was any worthier then others as we haue alredy largely inough handled this matter Lo thē a priuiledge which was giuen to a certain familie not flowing frō any merite neither for that God found any thing in their persons wherfore they ought to be preferred for they were no better nor more excellent then others but it pleased him so Nowe it is very true that this will be harde for vs to digest if wee bring in our owne iudgement as there are a great sort of fantastical heades which cannot abide this doctrine For it seemeth good to them to reply against God But what profite they thereby in the end We haue alleadged that herein we must bring with vs an humilitie for to reuerence that which is hiddē from vs And indeed S. Paule hath well shewed vs this by his example For instead of disputing the matter he cryeth out ▪ ô how wonderfull are the iudgements of God Beholde S. Paule who was altogether amased hee found himselfe astonished he that had beene rapte vp aboue the heauens he that had seene the secrets of God which was not lawful for man to vtter Saint Paule then who was as a man would say a companion of Angelles was founde in this case to meruell and to be altogether confounded and what shall become of these Scullions who haue scarcely licked with the tippe of their tongue one word of the law and Gospel and yet neuerthelesse would go beyond S. Paule And yet men shal find this pride in very many But for our parte let vs returne to that which is heere shewed vs O man who art thou When therefore we will make comparison betwixt God and vs who is God within what compasse shall we inclose him Shall it bee within the compasse of our braine And wee haue scarcely half an ounce of wit and in meane season God who closeth his fiste to holde the whole world as a grain of dust as Esay the prophet saith and is not comprehended neither in heauen nor in earth who hath an infinite power an infinite iustice and wisdome and who hath incomprehensible counsayles and yet for al that we must come to make him subiect to our foolish fantasie And whereto will this grow Moreouer who are we Men saith S. Paul. By which word he meaneth that we are nothing at all as if he should say must it be that thou presume so much as to dare to enquire of the bottomlesse secretes of God seeing thou art nothing but clay doung And againe what is thy vnderstanding Thou art full of sinne and iniquitie thou art a poore blinde one and yet thou wilt that God shal make an account to thee and wilt thou conclude that if thou finde not that which he doeth good and reasonable that thou mayest accuse him and must he needes holde vp his hande at thy barre Nowe let vs marke this admonition in the first place and let vs knowe that our Lorde Iesus Christ teacheth vs that we cannot doe amisse to hearken and open our eares to enquire and search after that that it hath pleased him we shoulde knowe but let vs take heede that we goe not beyonde it For there is no rage so great and outragious as when wee wil knowe more then God doeth shewe vs And moreouer we shall haue spunne a faire threed if wee apply all our sences and all our studyes thereto whether is it that wee shall come ▪ This shall be alwayes to inwrappe vs so muche the more in a Labyrinth and maze vnlesse wee haue the direction of God too shewe vs the way Let vs therfore keepe this meane that is to say to hearken to that which God doeth propounde vnto vs and as soone as hee shall once shutte his mouth let vs haue all our vnderstandings locked vp captiue and let vs not enterprise to knowe more then that he shal haue pronounced vnto vs Nowe therefore see howe the stocke of Abraham was chosen before al the rest of the worlde forasmuch as God so would but this was not yet enough For it behoueth that his free election be yet better confirmed vnto vs And this is it that is here shewed vnto vs in the person of two brethrē For beholde Rebecca which bare Iacob Esau was the one better thē the other S. Paule expoūding this place saith And they were not yet beene How then could they haue obtayned fauour and grace before God for their merites for Iacob had done neither good not euill no more then Esau Why then doth God make him the greater It behoueth not
to the ende that the shortnesse thereof be not obscure vnto vs we haue further more perfection in the gospel Seeing God then hath reueled vnto vs that which is profitable for vs to knowe vvee muste not desire visions at this day but as often as wee shall be in any perplexitie or doubte wee must haue recourse vnto the Scriptures and when wee shall think vpon the meanes let vs marke whether the same be permitted vnto vs and whether God allowe of them And wheÌ„ we shall find that the meanes which shall come into our heades be not agreeable to the wil of God according as it is contayned in the lawe and in the Gospel that we then forsake all Marke how we haue to followe our father Isaack yea to ouercome this temptation which is very heauye and troublesome that is to say when we haue nothing wherewith to bee nourished and fed but a very small pittance For oftentimes the vnbeleeuers are founde to haue thirtie times more then is necessary for them likewise a man shal find prodigal dissolute persons that wil wast and spende all the benefites of God yea and they will make hauock of them But what of the poore faithful ones hauing traueled for to maintaine their life yet scarsely doe they finde in the ende howe to get their bread When therfore we see that God wil oftentimes thus proue those that are his let euery one prepare him selfe thereto and let vs not be abashed although that our Lorde doe handle vs with such rigour and seueritie Neuerthelesse this is not to defeate vs of that which hee hath promised vs or not to holde vs for his childreÌ„ let vs acknowledge that the office of feeding and nourishing vs appertaineth vnto him and that he wil doe it although not according to our desires and fantasie And moreouer when we see that God presseth vs not thereto that hunger should driue vs as they say from doore to doore let vs knowe that he beares so much with vs by reason of our weakenes This is the summe of that we haue to learne coÌ„cerning the example of Isaack But heere a question migâ—â— be asked Why God permitteth our father Abraham to goe into Egypt and forbiddeth his sonne Isaack But concerning this wee haue to note that God knoweth who we are what our strength is and according to this also he suffereth vs not to be temted aboue our strength as S. Paule hath spoken calling him faithfull in this behalfe God then knoweth that which he hath put into vs for that which is there of nature shall alwayes be to throw vs downe but when he hath giuen vnto vs any power of his holy spirit he knoweth whether it be in little or in great portion â–ª according to this also he exerciseth our faith our patience when he seeth that we are weake he suffereth vs not to be tempted so strongly Marke then how this came to passe and this diuersitie which is heere put betweene Abraham Isaack is to showe that the faithful shall not alwayes be alike handled of God for this reason that I haue alledged Isaack was the successor of Abraham he had the promise and in this that hee was tryed and examined by diuers afflictions it is euidently seene that God made him to passe by one and the selfe same path but notwithstanding as I haue already said it followeth not that hee had one and the like rule in all pointes For our Lorde supporteth whome he will and when hee suffreth men to be more hardly intreated by and by hee likewise fortifieth and strengtheneth them Abraham forsooke not to returne to the countrie of Canaan after he had dwelte in Egypt but God also draweth him out of Egypt as if hee had hild him by the hand For hee might longe time haue remained there seing himselfe rich there but he might haue beene hated of the inhabitantes therfore God draweth him from thence he might lykewise haue done the like to Isaack but we must not set him a lawe If any man reply heere could not God haue giueÌ„ aswel an inuincible constancy to Isaack that he should not haue slepte there and could he not haue made aswell him to haue returned Yes very wel but can we binde him to that It behoueth that he gouerne vs according to his infinite wisedome and not according to our foolish dreames and fantasies Let vs mark well then that when there is such a diuersitie in the tentations of the faithfull it is because God knoweth what euery one will be able to beare And alwayes let vs haue recourse to this sentence of S. Paule That wee hope in him if he examine vs if he place vs in the battel if he trye vs with many greefes that notwithstanding he will prouide for this that we shall not bee altogither ouercome or vanquished Marke wherfore it was forbidden Isaack to goe into Egypt Now it is said vnto him That he should dwel in the countrie of Canaan and that God will alwayes be with him and that he wil fulfill the othe which he had sworne vnto his father Abraham This is to say that he would multiply his sede as the stars of heauen that in his seede all the nations of the earth should be blessed Here we se why god suffred not Isaack to go into Egipt that is that he might not forget the promise which had by giuen vnto him concerning the land of Canaan likewise that he should content himselfe therein and altogither rest him self there Now if Isaack who was so excellent in the faith as wee see by all his life to whom the holy Ghost hath giueÌ„ such a testimonie had such need neuertheles to be so bridled what shal become of vs EueÌ„ so we ought not to maruel if our Lord doe ofteÌ„times holde vs as it were chained in and that he giue vs not licence to roue heere and there for he knoweth that this shall be to cast vs to vtter confusioÌ„ So in asmuch as we haue so slippery a memorie insomuch as there needeth nothing to cause vs to stray so as we knowe no more which shal be our right way this is the cause why our Lord giueth vs not so great libertie as we would And likewise as often as we are holden within straighter bouÌ„des than our fantasie desireth let vs knowe that if our Father Isaack had such neede thereof we by greater reason who are come nothing so neere to such excellencie of vertue as he haue greater neede Nowe in the meane time wee see that in Isaack which ere while was declared to bee in Abraham God saith vnto him that hee will giue him all those countryes that hee sawe and through which he walked yea but notwithstanding hee sayeth vnto him Thou shalte dwel there as a straunger Marke twoo thinges which yet seeme contrary For if God will giue him that land for a possession Why doth he not hasten it Why doth hee suffer him