Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	good_a	set_v	speak_v	20,295	5	7.2364	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17722	Thirteene sermons of Maister Iohn Caluine, entreating of the free election of God in Iacob, and of reprobation in Esau A treatise wherin euery Christian may see the excellent benefites of God towardes his children, and his maruelous iudgements towards the reprobate, firste published in the French toung, & now translated into English, by Iohn Fielde, for the comfort of all Christians.; Treze sermons de l'election gratuite de Dieu en Jacob et de la rejection en Esau. English	Calvin, Jean, 1509-1564.; Fielde, John, d. 1588.	1579 (1579)	STC 4457; ESTC S107264	201,134	366

wee are all bidden by the sonne of God not only two or three but all in generall For hee sayth Come all you that are heauy loaden and yet in another place hee saieth No man can come vnto mee except it be giuen him of my father None therefore can come vnto Iesus Christ vnlesse he be drawen by the heauenly father It seemeth that this is coÌ„trary yea he that would iudge thereof according to mans reason to say that Iesus Christ inuiteth vs all vnto him and further addeth that none can come vnto him vnlesse the father drawe him Very wel but as I haue already said when God generally setteth saluation before vs in Iesus Christe his onely sonne it is to make the reprobate so much the more inexcusable for their vnthankfulnes inasmuch as they haue despised so great a benefite in the meane season the elect are touched and God doth not onely speake outwardly to them but also inwardly And see why in another place our Lord Iesus Christ saith Whosoeuer hath beene taught of God my father the same shal come vnto me But as I haue sayd when the Gospel is preached in the name of God this is asmuch as if he himselfe did speake in his owne person and yet all come not to Iesus Christ Ther are a great many that go back the more wheÌ„ they haue heard the Gospel for then the deuill kindleth them in such a rage that they are more outragious theÌ„ euer before this commeth to passe because there is a twofolde hearing the one is preaching For the voice of a man will not enter into the hearts of his hearers I speake but it behooueth that I heare my selfe beeing taught by the spirit of God For otherwise the word which procedeth from my mouth should profite me no more then it doth all others except it be giuen me from aboue and not out of mine owne head Therfore the voice of man is nothing but a sound that vanisheth in the ayre and notwithstanding it is the power of God to saluation to all beleeuers saith Saint Paule When then God speaketh vnto vs by the mouth of men then he adioyneth the inwarde grace of his holy spirit to the ende that the doctrine be not vnprofitable but that it may bring forth fruite See then howe wee heare the heauenly father that is to say when hee speaketh secretly vnto vs by his holy spirit then we come vnto our Lord Iesus Christ Mark then the summe of that we haue to learne that is when God declareth vnto vs his eternall election that he hath giuen vs such a testimonie that wee cannot dout therof when he hath shewed vs that this is our benefite saluation and so that we take not too much libertie to wrangle against him and to enter into crooked ouerthwart disputations that then the whole shall profite vs For it is certaine that this is the true reioycing of the faithfull to be instructed concerning this election of god Moreouer wheÌ„ we see the wicked to cast foorth their cauels against God their slaunders to peruert all and to bringe this doctrine into hatred let vs not think it straunge for it must needs bee that they declare them selues to be reprobates I haue said that we must rest our selues in the euerlasting councel of God whereby hee hath chosen some cast off others If now the reprobate come to fight against the trueth of God it is no newe thing For they are appointed to this and it must needes be that they declare themselues to bee such as they are and wee must call to minde that sentence of Ose the which is put in the ende of his Booke The wayes of the Lorde are good right also The righteous will walke in them but the wicked shall fall therein Now he addeth also Who is wise that will vnderstand this And who is a prudent man that wil vnderstand these thinges The Prophet sheweth that when wee speake of the iudgements of God it behoueth that we haue a speciall wisedome to receaue them and shall this wisdome be found in al our braines that is farre off So then it behoueth that we haue a wisdome giuen vs by the meere mercie of God. Nowe that which followeth is to shewe vs that this is a rare and most excellent thinge when men shall be apte to bee taught and modest and that they shall yeelde to bee ledde by God and shall suffer them selues to bee gouerned by his woorde when they shall receaue full instruction which shall bee vnto them a good foode for their soules When this shall come to passe it must bee acknowledged to bee a rare and singular benefite of God and must assure vs that he hath blessed vs And therefore it behooueth that we be armed and prepared against all offences If wee see that the wicked shall come to pushe with their Hornes against GOD and to barke and shewe their teeth as Mastiues when they cannot byte then let vs practise this doctrine of the Prophet wheÌ„ he saith that the wayes of God are righteous good yea and the righteous shall walk in them We shall alwayes finde this so that we haue not a malicious and frowarde spirit that may turne vs from God but let vs be quiet and let vs aske nothing but that our Lord shew vs the path that we ought to followe when we shall be such it is certaine that we shall alwayes finde euen grounde there shall be no question that wee shoulde walke and take our pleasure Beholde I say the ioy wee shall haue when wee shall walke in the Lordes wayes but contrariwise it is said that the wicked shall fall And where shal it be in hell Shall it bee in the Deuils way It is said that it shall bee in the very wayes of God that all that shall bee set forth vnto them of the iudgements of God of his eternall counsaile of his prouidence of his fatherly loue he beareth to his children in all these saith he the wicked shall fall So let vs be in such wise established that all the ruines and falles which we shall see before our eyes hynder vs not from marching alwayes forwards in that good way which our Lord doth set before vs But it behoueth vs oftentimes to remember that which is heere handled by Moyses And that is he sayth expressely That the one shal be stronger then the other and the elder shall serue the younger In speaking of the stronger it is to shewe vs that when Gods election is stedfast and vndoubted and that we are vpholden by his holy spirite we must no longer feare this is a very profitable poynt yea necessary For what is our condition There needes not but one puffe of wind to beate vs down there needes but a flye to dazel our eyes and yet wee are heere layde open to so many combates as nothing more Beholde our enemyes which are in number infinite and I speake

Thirteene SERMONS OF Maister Iohn Caluine Entreating of the Free Election of God in Iacob and of reprobation in Esau A treatise wherin euery Christian may see the excellent benefites of God towardes his children and his maruelous iudgements towards the reprobate firste published in the French toung now Translated into Englishe by Iohn Fielde For the comfort of all Christians Rom. 11.33 O the deepenes of the riches both of the vvisdome and knovvledge of God! Hovve vnsearcheable are his iudgements and his vvayes past finding out Imprinted at London for Thomas Man and Tobie Cooke 1579. To the right Honorable and my verie good Lorde the Earle of Bedford one of her Maiesties most honorable priuie Councell and to the Honorable godly and vertuous Ladie the Countesse his wife Iohn Fielde wisheth encrease of godlines and constancie by Iesus Christ for euer AMEN BEcause I can not my very good Lord and Ladie whom the Lord I say by the professioÌ„ of his glorious Gospell hathe made right Honorable by anye other meanes testifie the dutie that I owe you but in such poore sorte as this is I most humbly beseeche you to accept of it Looke not vpon it as it is in it self but value it according to the hartie affectioÌ„ of the giuer who with all duetie protesteth his humble seruice towards your Honor to the vttermost that he shall be able for the aduauncement of your knowledge encrease of godlines and spiritual gaine in the true practise of Gods blessed holy trueth the greatest benefit that euer God in mercie could haue bestowed vpoÌ„ you I am sorie that my skill is no better to helpe you forwarde in that so excellent a woorke but forasmuch as God accepteth vs according to that measure we haue receiued I hope you of your Honorable curtesie will likewise take it well that I shewe this remembrance of you in presenting such a present as he hath bestowed vpon me And this I will saye though in respect of my labour it bee homely yet in respect of the matter it is most excelleÌ„t a work of one of the rarest instruments whoÌ„ god hath raised vp in these last tymes to giue light amidst our great ignorance to draw many to that blessed knowledge which I beseech God we may both thankfully accept of also diligently coÌ„forme ourselues with all obedience to liue according to it that the Lord do not either take this blessing from vs or els bring vpon vs seuere iudgements for abusing so excellent a treasure I know some vnthaÌ„kful wretches puffed vp with pride a vaine opinioÌ„ of them selues wil hardly endure that I should speak thus either of the woork or of this singular instrument of god For the nature of mens corruption is such and specially of such as seke to be magnified one of another that they tread vnder their feete Gods glorie and being behinde others in giftes they powte and swell against them whose shoe latchets they are not worthy to loose Besides that they are so corrupt either being open Papistes counterfeite professours or manifest heretiques that they caÌ„ abide no sinceritie Of the first sort I wil not say much because nowe I minde not at large to dispute with theÌ„ as being the open hopeles enimies of God I meane the obstinate ones who set theÌ„selues not only against his seruants but against his holy word For what should a maÌ„ say to such whoÌ„ nothing can please but that they haue receiued either froÌ„ their own brains or els froÌ„ their sottish doctors who are destitute of al truth god lines what they tell theÌ„ be it neuer so sillie nay so false they wil receiue with al griedines No Legende so lying no opinion so grosse no motiue so light no life so vilainous as they wil not accept of maintain defend both with tooth nayle if it come froÌ„ themselues froÌ„ their own polshorne generation But a lack it should be otherwise if they would be content to haue all things tried by that vndeceiuable touchstone that god hath appointed If the euerlasting word of god which of right proceding froÌ„ god ought to haue his prehemiÌ„neÌ„ce of perfection to iudge al did beare the bel as also god hath appointed it shuld do this matter would be soone at an end For what soeuer building should be found either in the one or the other that had not his fouÌ„dation therin it should quickly vanish euery mans work should appeare But if men wil come with preiudicate minds to be admirers of mens Persons wil only look to a personal local succession and bee caried away with the emptie bare titles of their names and professions without examination of that they bring men shall easily offende both in the one and in the other Let all men therefore be examined let the word of God discusse according to her prerogatiue when God speaketh let all men hold their peace and if he teach let all flesh be confounded In matters of faith and religion let that word onely be heard which is the true iustructer hauing bin set down by men as writers yet by the holy ghost the true inditer who came not to suggest a peece so to leaue an imperfect work but to lead vs into al truth to teach vs whatsoeuer was necessary for our saluatioÌ„ not leauing things doutfully to be receaued froÌ„ hand to haÌ„d by way of traditioÌ„ but plainly written to remain to all the sonnes of God as gods sufficient perpetual TestameÌ„t Fy vpon these blasphemous mouthes that wil accuse God of infidelitie of crueltie of lack of care to his Church in prouiding for his that like high traytors dare clippe adulterate his coine wringing the scepter of his kingdom out of his hand bounding his gouernment to some one people citie countrie as did the Donatists chalenging to them selues with the olde Chatarists and new Anabaptists and such as are of the Family of loue that they cannot erre when the moste of their Popes and specially such as followed him that proudly to shewe him selfe Antichrist chalenged the name of vniuersall Bishop were Sorcerers Coniurers Whoremongers and incestuous lyuers Heretiques Murtherers Sodomiters couetous Harlots and cruel blapshemers in all their doings I stand not to cite the places out of their owne stories they are manifest and all the worlde may knowe them And as for their Councelles they were nothing but wranglinges and repeales one of anothers Lawes and Canons their customes drawne from mennes errors and therefore as Cyprian sayth beeing without trueth though they were neuer so olde are but olde errors And yet wee leaue the fountaine and goe too the stinking puddles that they haue digged vnto them selues we must leaue the light of God and goe to the darkenesse of men the instruction of the holy Ghoste rest vpon these Dunces that knowe not what they say nor whereof they affirme The word of God must be drawen in and out by

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 â— 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 â§ 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 differeÌ„ce 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 inheritaÌ„ce of the kingdoÌ„ of heaueÌ„ Think we theÌ„ that we caÌ„ 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 froÌ„ 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 pardoÌ„ 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 theÌ„ dout but that God albeit our bodies be earth ashes rottennes wormes meat as the coÌ„mon 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 secoÌ„d 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

second is that it is not inough that their houses be ful of children vnlesse that God alwayes gouerne them For it were much better that they had no ofspring at all then to haue a peruerse seede accursed and ful of mischiefe So then let fathers learne in this behalfe to followe the example of Isaack But let vs also diligently note that Isaack prayed not for an ofspring only after the natural appetite of men But he looked vp higher that is to say because that it behoued that of him should proceede the saluation of the worlde in the person of our Lord Iesus Christe the which shall bee deducted more at large heereafter But now let vs fall downe before the holy maiestie of our good God in acknowledging our faultes and praying him that he will make vs too feele them more and more and that it may be to humble vs and to bring vs to true repentaunce and that we may bee in such sorte touched with feare that we may desire nothing but to bee stripped of all our earthly affections and lustes to the ende wee may bee cloathed with his righteousnesse vntill that hee shall haue drawen vs to a ful and perfect perfection And that he wil not only doe this good vnto vs c. â§ The second Sermon Genesis 25. Chapter So that Rebecca his wife conceaued 21 And when the Children stroue within her shee sayde If it be so to what end is it she went to aske counsell of the Lord. 22 To whome the Lord said There are twoo peoples in thy wombe and two nations brought foorth out of thy wombe shal be deuided of whome one shall be mightier then the other and the elder shall serue the younger WE sawe yesterday how God proued the faith of Isaack before he gaue him any offspring to wit for the space of xx yeeres Now to the end we should knowe that he prayed not to God in vain seeing that God heard his request the which teÌ„ded to this that God might send the sauiour of the world by meane of the seede that he had promised him Now loe whereein it was that Isaack might reioyce and not after the common manner For his wife had beene barren a long time he saw that she had conceiued that God had declared that he had not forgotten his promise after he knew that this was graunted him forasmuch as he had his recourse to god But se a newe temptation and which is more hard and more greeuous to bee borne then if his wife had remained barren For she conceiued two children the which strugled stroue togither in her belly Now this was a very hydeous thing and as it were against nature And see wherefore also she saide that it had beene better that she had beene deade this was not of any impatience that she spake thus as if shee had felte horrible torments sorrowes that had constrained her vnto it but she looked vp higher For shee bare in her wombe all the hope that might be had of the saluation of the world Now in the meane time she seeth such a combate that it seemeth that GOD ouerthroweth all and that hee woulde shew therein a signe of his wrath To be short the thing is detestable of it selfe that there should bee such a strife and battel in the wombe of a woman this came not naturally but God would now doe as we haue seene to Isaack and to her that all they that should come of their seede after the flesh should not therfore be reputed of the number of the faithful but rather that there should be mortal warre amongst them Now therfore wheÌ„ she saw in steade of hauing the saluation of the world in her womb such a signe of God his wrath and as it were a diuelish fight of deadly enemyes of the Church she could not knowe the whole but shee perceiued that if she had conceiued to haue such a combate that this was as if GOD had beene against her and come with a mayne armie to say Thou art vnto me as a detestable creature and I haue cast thee off and refused thee In what case then is she when she imagineth all these thinges And so we ought not to thinke it straunge if in such anguishe she woulde rather haue chosen too die theÌ„ to see so monstrous a thing which was altogither coÌ„trary to the order of nature Notwithstanding it is saide that in this so great heauines she left not off to haue recourse vnto god And in very deede shee obtayned an answere to comfort her not but that there was also some griefe mingled therewith but yet God did moderate this passion that was so grieuous vnto her and said that she had two peoples in her wombe as if he shoulde haue saide that this was not onelie for the two childrens sakes which shee bare but that this had a farther respect that is to say that they should be deuided the one from the other And howsoeuer both two were the sonnes of Abraham and that it had beene saide vnto Abraham that in his seede all the nations of the earth should be blessed yet it must needes be that from Isaack such must descend as God shuld cut of from his Church who should be reiected and so consequently should be the enemyes of the Church of god Now it is very true that this might haue wounded both Isaack and Rebecca with a deadly sorow but yet in the meane time they see that the goodnesse of God was no whit quenched that God shewed himselfe faithful in that he had once pronounced For he had sayd The elder shall serue the younger Wherein Rebecca knew that of her howsoeuer it shoulde be should come that blessed seede which had bin promised See in briefe the whole that is here rehearsed But all would be darke if it were not declared particularly Let vs note here then that they that are called into the Churche doe not alwayes remaine there as we haue seene a notable example in Ismael who was the eldest sonne of Abraham notwithstanding he was banished from the familie and it was saide that hee shoulde not bee heire And this was not of the riches of the worlde nor of those possessions which Abraham had For he was riche in cattel in golde and siluer but he had not one foote of lande This heritage therfore to what had it respect Euen to the spirituall promise that is too say that God had chosen the seede of Abraham which was as much to say as this shal be a people that shall be dedicated to my seruice and those that shall come of them wil I receiue and accept for my children to the ende I may gather them into euerlasting life Marke then howe Ismael with his birthright is cast from the hope of life and it remaineth onely to Isaack And euen so is it herein concerning Esau and Iacob For both these were descended of Abraham yea they were twinnes

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 accouÌ„ted before men but they are not writteÌ„ 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 wheÌ„ God shall shew vs this fauour to bring vs into his church but let vs walke in puritie labor to make sure our electioÌ„ 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 theÌ„ is lawful for vs but let vs rest in that which God shal speak vnto vs moreouer let vs be huÌ„ble not to reply against him nor to bring forth our fantasies before him as though we would pleade against God but acknowledging that his iudgemeÌ„ts 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 theÌ„ a priuiledge which was giuen to a certain familie not flowing froÌ„ 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 hiddeÌ„ from vs And indeed S. Paule hath well shewed vs this by his example For instead of disputing the matter he cryeth out â–ª Ã´ 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 â–ª 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 brethreÌ„ For beholde Rebecca which bare Iacob Esau was the one better theÌ„ the other S. Paule expouÌ„ding 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

not of those which we see with the eye but of spirituall enemies For the aire is full of deuils which lye in wayte for vs yea which are as roring Lyons besides their slights Alas what shall wee be able to doe It must needes be that we be in distresse vexation continually without ende that we be as poore people strickeÌ„ thorow if we knew not that our Lorde hath our saluation in his owne hand and that hee will keepe it S. Peter sayth that it is well kept in hope and that faith is as it were a capcase but hee sendeth vs to God and our Lorde Iesus Christe hath yet declared this more plaine vnto vs when he saith that all that was giuen vnto him of his father shall not perish And why so The father who hath giuen you sayth he vnto me is stronger then all So then he sayth that wee may reioyce in this that God will haue pitie vpon vs vntill the end and that he wil keepe vs and although he suffer vs to stumble yea so as we fall yet we shall be recouered vpholden by his hand And how is it that we can trust in this Without election it is impossible â–ª but when wee knowe that the father hath committed vs into the keeping of his sonne we are certaine that we shall bee maintained by him vnto the ende For wee haue his promise whereby he hath bound himselfe vno vs to preserue vs farther he maketh it vntill the last day vntill the resurrection And forasmuch as the beginning and end of our saluation is in him see in whome we may reioyce our selues That is that in acknowledging our weaknesses bricklenesse and that we are nothing and that we want all things yet we may say the Lorde which hath called me vnto himselfe will finish his owne worke as is said in the 138. Psalme Lord thou wilte not leaue the worke of thine owne handes in the middest So then we must holde fast this doctrine that the one shal be more strong For our faith shall remaine victorious ouer all the world And how It behoueth vs I say to haue our foundation vppon the election of God that we may be so setled thereon that wee knowe that our Lorde beeing our Father will not suffer that we perishe seeing wee are his children Now Moyses addeth by and by that the elder shall serue the younger In this wee haue yet a more ample confirmation of that which I touched euen nowe that is that we must be so assured of our saluation although that we be weake that the world despise vs and we haue no greater shew of strength And why so God would that we should for a time be the lesser that is to say that we should be little and despised to the end that his glory might be the more knowen esteemed For if we had greatnesse and glory in our selues dignitie it is certaine that these should be as vailes to shadowe the meere and free bountie of God but when we are weake in our selues see wherein it is knowen that it is hee which doeth all it muste needes be that his hand be in such sort aduaunced that we come not to mingle our selues therin and that we throw not forth our cloudes to hinder that the praise of our saluatioÌ„ be wholly attributed to him Marke then that we haue heere to learne that is on the one side although that we be weake that we cease not to goe freely forward knowing that our strength consisteth in God and when he doth not fully shewe it it is to the end that our weaknes should be an occasion to humble vs See this for one principall point And in very deede we should be colde yea and quite negligent in calling vppon him if we knewe not our necessitie but when we see that we can do nothing then we must haue our refuge to him who can supply all our wantes and then wee shall render vnto him the sacrifice of praise which is due vnto him after that wee haue byn heard of him In the meane time also we haue to note that God doth not at the first dash shew to the viewe of the eye our saluation but it must bee hid in appearaÌ„ce and that for a time we be as castawayes and that the wicked treade vs vnder their feete that they be in degree without comparison more high then we Notwithstanding let it suffice vs that we are as a precious treasure before god Behold also why our Lord Iesus Christ saith Feare not my little flock but reioyce and be not as a scattered and discomforted flocke And why so Because the father delighteth in thee Mark then from whence we must haue all our reioycing marke of whome we must bee armed to haue victory and to tryumph against all temptations When we see in these dayes the enemyes of the Gospel and the Deuils supporters to make their bragges and make no account of others in comparison of them selues and when in the meane time they despise vs and not only that but farther account vs as most desperate creatures as though we were vnworthy as men say to be eaten of Dogges When therefore wee shall see this at this day yea that the greatest number shal be as poore staruelings and that they shal haue no bread to eate that they shall not haue their ease nor their commoditie Let vs remember that that is heere spoken that the greater shall serue the lesser Now this seruice came not to passe at the first dashe For we shal see afterwards that Iacob came to crowch before his brother and called him his Lorde hee trembled as a poore Lamb before him and then gaue him all his goods as a pray And where was this subiection of Esau where was the superioritie of Iacob when hee submitted him selfe in such sort It seemeth that he giues vp all but hee knoweth that God would not accoÌ„plish this at the firste day Marke then why he did beare his pouertie so patiently because God would as if a man might say that he should creepe vppon the earth and yet this shall not hinder but that hee should alwayes attayne to that saluation wherunto he was called And why so For God dependeth not vppon all all these earthly things And which is more as I haue already sayd he will that we begin heere to humble our selues before him following that which I alleadged ere while from the mouth of our Lord Iesus Christ that so we knowe that our Heauenly Father bee well pleased with vs wee passe not for the reste or rather that wee bee not so shaken that this doe depraue vs and bring vs out of tast and so hinder vs from doing good but that wee doubte not that amiddest all the troubles and greefes that may happen vnto vs we haue alwayes wherein to reioyce For who shall seperate vs from the loue that God hath borne vs in Christ our Lorde seeing that

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 â–ª 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 accoÌ„plyshed 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 eloqueÌ„t 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

that the Iewes are too to blinde vaunting them selues in their fathers as though the dignitie which they sometimes had came from the holynesse and vertues of men For it is certaine that Isaack asmuch as in him lay ouerthrew the election of God not that he had a will so to doe For if a man should haue asked him how now Wilt thou resist God wilt thou let that hee shall not put in execution that which he hath pronounced wilte thou alter that which hee hath pronounced by his mouth Hee would haue said No and his intent was not such But howsoeuer it be he is driuen and drawen that way So then wee may not say that Isaack wente about to helpe the election of God nor set it forward but contrariwise he hindred it Now by this we see that all mouthes must be shut and that men pretend not too haue had any thinge in their persons to say that God should confirme vnto them the blissings which hee had already giuen them To be short we see heereby that lyke as the election of God is free vndeserued in his firste beginning foundation and in full force so also it behoueth that God shew vnto the ende that there is nothing but his only mercy and that all that is said on mans behalfe doe cease be abolished that this is not either of the willer or of the runner as S. Paule saith Rom. 9. Marke then what wee haue to learne Now in the meane time we see also the stedfastnes which is in this counsell of God whereby hee choseth those whome he thinketh good So we haue to resolue our selues although the whole world should labour to ouerthrow our saluation that yet it wil remaine sure so that wee haue our refuge alwayes to that which hath byn shewed vs before that is to say That our Lord Iesus Christ hath taken into his keeping all that the father hath giuen him as beeing his owne that nothing therof shall perishe forasmuch as God is stronger then men for it is thither that hee doth leade vs The father who hath giuen you vnto me is stronger then all So theÌ„ let vs learne to stay our selues wholly vppon the inuincible power of God when there is any question of being assured that in calling vpon him we shal be heard that we dout not but that as he hath brought vs into a good way so he wil giue vs perseuerance and although that wee bee weake and frayle yet hee will not suffer vs to fall but wee shall alwayes bee ledde in such sorte that hee will more and more encrease his power in vs Wee muste therefore come euen thus farre namely that Iacob had not onely those his enemyes whiche hadde no feare of GOD and were irreligious but euen his owne father Isaack yea who was then as chiefe in the Church God had put him in trust as it were with his couenaunt to the end that he should be the treasorer thereof and despense it and yet neuerthelesse hee as it should seeme was an enemie to the election of Iacob Wherefore if we see many contrarieties and that it seemeth our saluation must bee ouerthrowne by many meanes and that wee see no issue let vs then knowe that God wil be victorious in the ende and whatsoeuer weakenesse bee founde in vs neuerthelesse he wil not cease to proceede and although there be resistance and contradiction heere beneath yet neuerthelesse hee will ouercome all and bring it wel aboute But by the way we are heere admonished by the example of Isaack to holde our selues vnder the bridle For if this happened vnto such a man as Isaack was so excellent and of an Angelicall holynesse that hee resisted God what shall become of vs in comparison It is certaine that we shall euery day be ouertaken an hundred times with some vaine fantasie that we shall rush against God although wee haue no such purpose Wee haue great neede therefore to distrust our owne iudgement and to call vpon God to the end that he will gouerne vs by his holy spirit otherwise as I haue said we are as wretched strayes and we shall goe hither and thither at all aduentures And when we weene to be very wise there will be nothing but folly in vs yea rebellion although it bee not with our willes and knowledge Marke this then for one lesson But we must marke heere the cause which is heere noted by Moyses when hee sayth that Isaack loued Esau And wherfore did he loue him Because that Venison was his meate Therfore let vs take heede that we be not led by our carnall and earthly appetites if we will keepe our array towards god It is true that to eate and drinke are not condemned For God hath placed vs in this world vnder that condition that we should enioy his creatures and seeing he hath ordained vs to eate and to drinke it is certaine that we offend him not when we desire to haue for our necessities search out also the vse of those benefites which he hath prepared for vs For it is not said without cause that we must do al things in his name yea both in eating drinking but in that we be corrupted it cannot bee but there wil be alwaies excesse in our appetites this excesse maketh vs to forget our duties towards God so as we are are altogither drawen away on euery side when we thinke to doe our duties we are far therefroÌ„ But Isaack ought alwaies to haue had this before his eyes yea he ought to haue had it engrauen in his heart this voice should haue sounded in his eares to wit that the greater shuld serue the lesse he ought without ende and without ceasing thus to haue thought wel forasmuch as God wil haue his election to remaine in Iacob it behoueth that I agree vnto it But in the meane time his meate turneth him draweth him quit contrary Let vs therfore bee wel aduised as I haue already sayde on our partes to represse our desires yea though they be naturall of them selues not vnlawfull But to the end that there be no excesse nor intemperance Let vs be aduised I say to check and to tame theÌ„ in such sorte that they neuer turne vs away or hinder vs from ordering our selues according to the will of god Marke therefore briefely what we haue to learne heere But heere also wee see that Rebecca had an affection better guyded then her husband It is very true that alwayes men shall see or for the moste parte that if the Father loue one of his Children the moother will sette her loue quite contrary A man may see these contentions in moste houses Also it may bee that Rebecca had conceiued some kinde of ielousie forasmuch as she sawe Esau preferred therefore she loued Iacob the better forasmuch as hee was not so acceptable to his father nor had no such fauour but forasmuch as we shal see hereafter that

alwayes see beyonde these present things that we may keepe our selues therin in such sorte that we be not holden heere beneath But Iacob contenteth not him selfe that Esau hath simply solde him his birthright but hee will haue an othe Esau sweareth this is all one to him and heerein we see howe God threwe him vnder his feete For although that hunger oppressed him so hardly that he was constrained to renounce his birthright yet when he came to sweare and that the name of God was taken to witnesse and protested that God should be his iudge punish him if he were forsworne and disobedient kept not his promise when all this was doone and he not ignorant what his birthright was worth it must needs be saide that the deuil had altogither blinded him But heerby we are admonished that wheÌ„ we haue once begun to starte away and to turne our backs to God it must needes bee that so much the more we be indurate and hardened to haue no more vnderstanding of God then brute beastes And when we haue after a sorte renounced the inheritance of saluation it shall come to passe that wee shall renounce it an hundred a thousand times yea the deuil wil finde an hundred meanes in one day to plunge vs in the gulfe of perdition whereout we shall neuer be able to helpe our selues Mark then what we haue yet to obserue vpon this place but by the way we haue to coÌ„sider Iacobs abstinence Beholde an example of true fast and not as the Papists imagine It is true that fastes are commaunded vnto vs in the holy scripture for diuers causes For they serue to tame our carnall affections and we must so cut off our drinking our eating that the temperance which God requireth of vs may be as a continuall fast for the whole time of our life but yet it is ofteÌ„times required that we should lessen our portion And why so To the ende wee may bee the better disposed to prayer And againe when we are afflicted there is no question then of banquetting and making greate cheere if God threaten vs and that he will shewe vs some signe of his wrath as he sayth by his Prophet I then call you to mourning and weeping and if we loose the raines to our desires it is as if wee should bid him battaile and despite him Marke then howe fasting serueth to humble vs before God and to make vs as wretched malefactors acknowledging that we haue offended him Moreouer the fast whereof mention is made heere is that which causeth a man to abstaine yea from eating and drinking if the same hinder him from seruing God and which maketh him rather to forsake his owne life then to bee turned away from Gods will. For as wee haue already said Iacob suffered asmuch as his brother Esau It is very true that he had not trauersed and runne so farre that day in the fieldes and woodes hee had tarryed in the house after his accustomed manner but albeit that he had made ready his dinner hee was an hungred and had an appetite to eate but howsoeuer it was hee lyked better to abstaine to captiuate him selfe and to renounce his dinner and as it were his owne life then to lose this occasion which hee had that his birthright might be confirmed vnto him So then wee haue heere to make comparison betwixt Iacob and Esau and to make our profite of the exhortation which wee haue alledged that is to say that we bee not prophane But contrary wise it is sayd of Esau That hee did eate and drinke and rose vp and wente his way The speach heere at the firste sight is simple but it carryeth much with it For it was not enough that hee had saide that Esau without any further thinking of the matter had emptied his dish was gone but Moyses sayth that he did eate drink that he tooke his refection wholly at his ease and that he was wel filled as though his birthright had beene nothing vnto him And this is the conclusion which he setteth downe That he contemned his birthright But before wee come to this it is saide that hee did eate that he drank rose vp wente his way wherein it is shewed that Esau was abashed at nothing but he was as a Dog that did nothing but shake his eare after he had eaten drunk Then he went his way and pleaded not the matter against his brother as they which repent themselues and are better aduised when they haue doone any vnaduised acte They consider Alas what haue I doone What shall become of me How farre haue I ouershotte my selfe Esau thinketh nothing of all this but he leaueth his brother after he was full he rose vp had no care of any thing Now therfore we haue heere to beholde how the Deuil when he hath taken possession of a man maketh him so senseles blockishe that hee hath no feeling of sorrowe in himselfe no remorse nor scruple although hee see that he be as it were cut off and banished from the kingdome of God yet hee is no whit moued with it But this which I haue touched ere while is yet better expressed that is that alwayes we fall from one euil to another when the deuil hath gotten vs into his snares hee so entangleth vs in them that we can neuer winde out But we must gather this generall doctrine of this historie that is that we alwayes thinke vpon that which is said by our Lorde Iesus Christ That first of all we seeke for the kingdome of God and that the rest shal be cast vnto vs. Now when he speaketh of the kingdome of God this is not onely to be vnderstood of life euerlasting but this also is coÌ„prised in it For the kingdom of God is that God be gloryfied in vs that hee be serued and worshipped that we bee his people as also he hath mutually sanctified vs as he hath spoken thereof by his Prophet Esaie Sanctifie the Lord of Hostes and he will sanctifie you and will be your strength When we shall therefore seeke that God may bee honored that we labour to dedicate our selues to him to be as it were liuing sacrifices then shall all other thinges be giuen vnto vs that is to say as Saint Paule also hath declared God will shewe himselfe a father aswell of our bodyes as of our soules For he sayth vnto Timothie that if we walke in the feare of God thinking more vppon Heauen then vppon the earth We haue the promises howsoeuer it be of this present life aswell as of the life to come It is very true that the promises belonging vnto this present life are accessories that is no other then that which followeth and dependeth therevpon but it is so much that if we leane vpon the bountie of GOD and striue thither whether he hath called vs that is to say to the saluatioÌ„ which he hath so dearely

sister But notwithstandinge that which he had sayde he addeth that he was to be blamed as also Abimilech did For hee sawe iust cause to condemne Isaack and therefore hee sayth vnto him Wherefore haste thou doone this thinge Nowe wee haue to note on the one side that which was alleadged before that is to say that God had reproued and chastised the kings because of his seruauntes albeit they were but a fewe in number albeit they were as poore wandring people in the lande of Canaan And seeing GOD maintained their quarel and set himselfe againste all the violence and euill that could bee doone vnto them heereby hee sheweth the singular fauour that he did beare vnto them And also the Prophet addeth that for this cause he sayth Touch not mine annoynted and doe my Prophetes no harme It is true that there was in Abraham and Isaack excellent vertue and holynesse but howsoeuer it be yet so it is that we at this day are also annoynted to bee vnder the keeping of God and we succeede to all the promises which were giuen vnto them So then though we shal be neuer so small a number and as a poore despysed people as Sheepe in the throte of Wolues yet let vs not doubt but that GOD hath wherewith to defende vs and that hee will display his power asmuch as shall bee necessary yea and that against the mightiest Kings of the world For sometimes God hath indeede suffred that those of the meaner and common sorte of people haue vexed and molested his seruants as we shall see heereafter that very shortly Which what soeuer it be when he hath declared that he foreseeth the warre that hee setteth him selfe in order against the Kinges Heereby hee hath shewed that the life of his seruants is deere and precious vnto him Let vs therfore hope the like and wee shall not be deceiued And when we shall see the mightiest of the world to be our enemyes and shall dayly heare rumours of many tumults troubles let vs not doubt but that our Lord wil remedie all wil alwayes be our buckler to put back al our blowes wheÌ„ it shall be moste like that they must fall vpon our heades Loe what we haue to put in practise by the example of Isaack And although heere God afflicted not Abimilech as before that he reproued him not as he had doone the king of Egypt neuerthelesse he keepeth him bridled and holdeth him as it were in fear so that although Rebecca were faire yet it fell so out that the king of the countrie desired her not no albeit hee imagined that it had byn laweful for him to haue taken her to wife Loe then on the one side what we haue to mark on the other this that neuerthelesse God humbled Isaack suffred not his infidelitie to remaine altogither vnpunished yet the punishment is very gentle But howsoeuer it was he was reformed Nowe if nothing had happened vnto Isaack and that it had not beene perceiued that Rebecca had beene his wife he had not returned from it neither had hee euer remembred his fault which hee had committed and specially he had pleased himselfe heerein bicause the euent was good and as he would haue wished and therfore he woulde haue thought that God woulde haue allowed it For men when their faultes are not shewed them flatter and harden theÌ„selues in them But God woorketh our good and saluation when hee maketh vs to feele oure sinnes and correcteth vs in such sorte that wee are euen compelled to thinke vpon them Marke then how it fel out herein to Isaack It is very true that God did beare with him very much wheÌ„ he suffred nothing to be attempted against his wife that the very king of the countrie called so gently for him and complained to him as too his equal and compagnion Loe a wonderful supporte hereby we see that God hath pitie vppon his not trying them further then they are able to beare But whatsoeuer it is yet so it is that Isaack commeth too acknowledge his sinne And who is iudge thereof euen a poore panim an Idolater God might rather haue sent an Angel from heauen or else haue giuen him some reuelation to haue said vnto him what doost thou But hee leaueth him there For hee was not woorthie too bee taught so honorably but the blinde ones must discouer his euill and condemne him Loe then the shame that was done vntoo him too the ende that hee might be the more humbled thereby and too the ende that he might learne for euer after better to trust in God and no more to fall into that fault This is that we haue to marke And with all let vs take good heed vnto ourselues and let vs not care that men reproue vs but let vs take in good parte all correctioÌ„s that God sendeth vs by his word For what honor doth he vnto vs when he prouoketh vs to come vnto him when with doctrine he ioyneth exhortations And after when he seeth that we are too slow and besides that we are as it were incorrigible he vseth more sharp reprehensions But whatsoeuer it be all this is doone in his name that when wee reade in the holy Scripture and that we come to the Sermon and that there he summoneth vs hee is alwayes our Iudge And loe also why our Lorde Iesus Christ speaking of the preaching of the Gospell sayeth When the holy Ghoste shall come he shall iudge the worlde The spirit of God therefore exerciseth his iurisdiction vpon vs and to what ende It is to the ende that when wee haue beene condemned so that wee doe passe willinge condemnation and that wee bee apte to learne and that wee aske pardon he is ready to giue vs So then seeing that GOD hath doone vs this honour to iudge vs as it were in his house and priuately by our selues when hee sheweth vs our faultes are not wee ouermuch hardened if wee doe not bowe downe our necke and become apte to learne and bee ready to bee refourmed by him For if wee will rebell so against him God will suffer that we come to an other schoole that euen the wicked and vnbeleeuers condemne vs We shal finde very many euen in this case that fret themselues and gnashe their teeth if a man scratch their scabbes rub them on the gall when they come to the Sermon For see their replyes was the Scripture made to spur poore people in such sort and is this the manner to teach to cry out after such a fashion It seemeth that he woulde lighten against vs But in the ende God teacheth them after another sorte that is that his trumpet muste sounde and that their shame must bee published in euery place and in the ende they must goe to the schoole of the Gibet And moreouer when wee make not our profite of the corrections which are dayly set before vs it must needes be that wee bee condemned an hundred miles

to giue them selues to laboure both they and their housholde For although they had both riches and commodities yet they abused not those benefits that God had so bountifully bestowed vpon them in pompes nor in Idlenes too become Kinges but to maintaine alwaies them selues in the meane estate Marke then briefely that we haue to learne when Isaack hauing hired some possession sowed therein And this is rehearsed of Moyses because he addeth that GOD blessed him therein and made him so to prosper that hee gathered in an hundred folde But we shall finde it straunge in this countrie which was so hungry and as it were barren in comparison of Iudaea and Syria and of those Countryes there aboutes especially when he spake of an hundred folde for asmuch as the thing may seeme incredible vnto vs because we esteeme that which is spoken vnto vs according to that we haue seene But it is not without cause that our Lorde Iesus Christe declareth this vnto vs by a similitude taken from the seede which is sowen although he spake to another purpose but notwithstaÌ„ding he sayth that wheÌ„ men shal sow one parte falleth into the path and the foules of the ayre deuoure it another shall fall among stones and this shal take no roote for it hath no nourishment The other parte shall be choked among bushes and thornes But that which falleth into good ground sayth hee shall bring fruite one thirtie the other sixtie and the last an hundred folde When we come thus farre as I haue sayd we cannot be perswaded therein vnlesse the sonne of God had spoken it But the auncient fathers who haue written of the land of Chaldaea and especially haue bin in the same place know it thorowly they say that the ordinarie increase was Lxxx. an C. But here bicause he spake of the couÌ„try of the Philistines which was fertile but not as Chaldaea therefore Moises reherseth that for a singular gift which God gaue vnto Isaack that hee gathereth an hundreth fold Loe here a signe of the blessing of God vppon Isaack yea concerning that which belonged vnto this transitorie life For although the auncient fathers alwaies respected the heauenly inheritance and bent al their affections thitherward yet notwithstanding beeing mortall men they needed that God shoulde giue theÌ„ some taste of his goodnes in this world For that which S. Paule saith hath alwaies place here That the feare of God hath the promises not onely of euerlasting life but also of this present life While we are in this life God wil not giue vs the fulnes of those blessings he promiseth vs For in very deed we woulde haue our paradise here and we would cast our eyes no further but al our senses would be cleane glutted if GOD should giue vs in al respects such abundance as we require therfore he giueth vs onely a little taste of his goodnes to the end to draw vs on further But what though yet caÌ„ wee but in parte acknowledge that God is our father not only by the testimonie that we haue thereof from his mouth but also by those blessings which he liberally bestoweth vppon vs And heere wee beholde both these things in this history which Moses setteth down that is to say that God blesseth his owne in such sorte that they haue occasion to reioyce in him yet in that he deuideth their morsels in such a portion that they be alwayes in mourning whilst they are in this worlde and thereby are occasioned to cast their eyes farther For mark our father Isaack he prospereth he increaseth and becommeth mightie so saith Moyses he saith not only that God blessed him at once but that he multiplyed him in such sort that he always grew waxed richer and richer But on the other side he addeth That the Philistines enuyed him Wee see that Isaack had suche cause too reioyce in God for the prosperitie which was giuen vnto him that yet notwithstanding God awakened him and mixed his sweete meate with some sower sauce This was a great cause of ioy vnto him when GOD did so sensibly multiply him It was as it were a looking glasse to all the Philistines wherin to behold what it was to serue god yet notwithstanding this turneth to his trouble causeth him to be molested We see theÌ„ how God tempereth his benefites which he bestoweth liberally vpon his children I say the temporall benefites which concerne this life that they can neuer settle them selues and rest therin But yet here further a question might be asked why God caused Isaack so to prosper that the inhabitaÌ„ts of the couÌ„try shuld rise vp against him Had it not byn much better for him that he had continued in a meane estate had liued quiet vnder his tent then to be so inriched that euery one shuld war against him that they coulde not abide him fearing least hee woulde become Lorde ouer them and treade them vnder his feete If GOD had kept such a meane it seemeth that it had beene more profitable to Isaack Wherefore then is it that hee doth multiply him and that this is the cause that hee is pursued yea and that he hath no water for himself neither for his familie or for his cattel But God is so wise in disposing all things that if hee make his seruants to prosper he sheweth them that they ought to keepe them selues fast vnto him and that they haue occasion to blesse him And yet notwithstanding when he layeth them open to troubles and vexations hee turneth this also to theire good So then we must marke this for a rule That all the graces which we receiue from the hand of God in this world they are ioyned with some miseryes that our honey is neuer pure but alwaies there is some vineger mixed with it God coulde well take another course if it had pleased him but we must be subiect vnto him and be content with that that he doth although that our senses and the lustes of our flesh resist against it And true it is that a man which were well aduised would neuer seeke to be rich nor wealthy and so that he might haue competent for meat and drinke clothing he would seeke for no other state or conditioÌ„ Yet notwithstanding it pleaseth God to exercise one sort with pouertie and to be bountifull towardes others and both poore and rich may be faithful and bothe twoo the children of god I speake not of all in generall but wee see that there are some fearing God who are not all of like estate condition Some of theÌ„ haue wealth inough for their maintenaunce yea that to make them liue with some credite and countenaunce amongst men others some haue scarcely a morsel of bread to eate Nowe if it were in vs to order this matter wee woulde that God should vse rather an equall and like measure yea but he knoweth wherefore he chuseth rather such a diuersitie And therefore as I

putteth it in the plural number and contenteth not himselfe to say Loe a Largesse but he saith beholde the Largesses which God hath bestowed vpon vs Wee yet see more plainely that which I haue touched before That is when Isaack was in so greate distresse that hee had no water to drinke that men were so cruell vnto him that hee could not drinke of the water which he had digged by his owne labour and by the handes of his familie that hee remitteth this matter to GOD who is the iuste Iudge But contrarywise when God had compassion vppon him and that men came no more to torment him and that hee had water to drinke for him selfe and for all his company Oh well saith hee This is God that hath bestowed this vpon me He sayth not Ã´ in the end yet I haue obtained my purpose These wicked ones haue let me alone at the length nowe let vs take our ease Hee speaketh not so simply as a prophane man would haue doone but he would haue a memoryall of thanks giuing vnto God as he had set vp memorialls of his complaint to drawe the Lord to haue mercy vpon him Likewise his minde is now that this benefite of God should bee as it were ingrauen there and that men should speake of it not onely for three dayes but after his death and that they should acknowledge that Well a signe of the fauour that God had shewed him And let vs note this circumstance For hee ceaseth not to giue GOD thankes with a quiet hearte though hee hadde beene a longe time afflicted When wee haue endured long the like troubles the graces of God are wont to bee darkened by that feeling of our euill and if GOD suffer vs to languishe for a time although afterwards hee reach out his hand vnto vs yet we thinke it is not from him but we attribute this to fortune But Isaack did not so but although he was driuen out and that he had indured this for a long time yet so soone as God had giuen him release he blesseth his name and sayth God hath inlarged me Loe sayth he the largesses or bounties of god which I beholde in this Well But nowe in the ende we haue to note the patience of Isaack when we preach now a dayes of patience hardly can we get this poynt that if wee haue to indure neuer so little we be not by and by hot angry and when it seemeth that we are very patient yet there wil alwayes be some grudging vnlesse God euen at the first push comfort vs in the meane season what suffer we Surely in a manner nothing If we endure but a fillip Ã´ it is so hard as nothing can bee harder and moreouer if men goe on to doe vs wrong Ã´ we suffer too much But we are farre of from this lenitie and softnesse which is here shewed vs in our father Isaack Wee wil say I cannot beare it If any man wronge vs but the value of three halfpence or of some small portion of our good Ã´ I can not indure it this is too much Yea but Isaack striued for water I say striued hee tooke not a sword to fight but he suffred wrong although he had digged the welles and his father had purchased them with his owne proper good and that the Kinge had made him a graunte and that he had digged them againe and taken a greate deale of trauell to haue water to drinke notwithstanding all this we see his patience And so when God shall afflict vs and shal loose the bridle to the wicked that wee shal be pilled polled of them let vs yet knowe that we are not come to that extremitie not to haue a drop of water and to haue those elements taken from vs which God would haue common amongst men For euery man will haue his portion aparte bothe of corne and of wine of flesh and such like thinges and of moueable and possessions euery one will haue his owne but as for water it is an Element which GOD hath ordayned for all men When there are Riuers Welles and fountaines in any high way why shoulde they be taken away from those that are the creatures of God But howsoeuer it bee yet it fell out that our fathers were brought to such extremitie And this as I haue already touched serueth to this purpose that wee should learne to be patient not onely to suffer some one little iniurie or twoo or three but that in all respectes we shoulde bee so meeke and softe natured that if it were in a matter of life and death as they say we put our hope in God that he wil shew himself pitiful towards vs And therefore let vs not double our euil let vs not make of one deuil two when the wicked and vngodly persecute vs vniustly but let vs labour to soften their heartes and to asswage the malice which they vse against vs If we doe so it is certaine that howsoeuer we be for a time in extreme anguish yet in the ende God will so inlarge vs that wee shall haue good cause to blesse his holye name with full mouth their dwelling they must bee flitting and haue no resting place vnlesse they bee lodged from day to day as it were by the hand of GOD and in the meane season that they prepare theÌ„selues to waÌ„der go from place to place after the exaÌ„ple of their fathers who learned by experience not too haue their inheritance here beneath vpon earth confessed them selues to be Pilgrimes as we shall see heereafter that Iacob answeared Pharao In the meane time we may see also the malice of all those neere neighbours thereaboutes For the Welles especially which Abraham had bought were taken from him after his death to the ende that his successours and Children might haue no vse of them But it is said that Isaack yet digged a Well there for he could not be without water both for the familie he had which was greate as for his Cattel but he wente very farre to seeke water vntill GOD restored him too that which was wrongfully taken from him He dwelleth therfore in Beer-scheba for a time without water vnlesse hee borrowe or buye it but afterwardes hee findeth his Well againe and so is at some better ease then before and God suffereth them not that would as it were haue made them to dye of thirst to vse their malice and to come to their purpose But howsoeuer it be God hearde him not at the first dashe Wee haue then to learne heere that which was touched yesterday that is that wee learne to endure need yea in the need of water that we thinke it not straunge which our fathers haue tryed For it is no reason that wee should bee more priuiledged then they And if God spare vs that we acknowledge his goodnes in this point and if he afflict vs in any other sort that wee be so much the more framed to patieÌ„ce But yet it is

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 vpoÌ„ vs in the meane while we mowe at theÌ„ neuer think vpon them And we may see that this is the cause that we are so giueÌ„ 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 professioÌ„ 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 wheÌ„ we pray vnto God he embusieth him selfe with no ceremonies and yet for all that we bowe our knees we hold vp our haÌ„ds 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 theÌ„ 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 enlighteÌ„ theÌ„ Let vs know then that Isaack offred not vp a sacrifice at all aduentures as if he had thought Ã´ 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 waÌ„ted 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 vpoÌ„ 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

with the blood of our Lord Iesus Christ for otherwise they shal be but prophane defiled but when the bloud of our lord Iesus Christ shal be applied therin certainely our Prayers shal be pure they shal be coÌ„secrated in such sort that God wil accept of theÌ„ And when wee shall call vpon God euery one in the secret of his owne hearte let vs laboure also to drawe our neighbours therto to the intent that he may be gloryfied in the middest of vs with one accorde And as we ought to be knit togither in one Fayth so also let vs haue but one mouth too protest that we holde him for our father and Sauiour and that we are wholly his But now wee will fall downe before the maiestie of our good God in the acknowledgement of our faultes praying that it will please him in such sorte to make vs feele them that it may bee to make vs to bee displeased with our selues for them and to make vs to lament before his iudgement seate to the intente wee may bee absolued through his mercie forasmuche as wee shoulde iustly bee condemned by his iudgemente And that it will please him to strengthen vs so as wee fainte not whatsoeuer miseryes wee haue too suffer in this worlde but wee may meditate in his woorde in such sorte that the onely promise which he hath giuen vnto vs to holde vs for his children may content vs and that wee may be armed therewith to the ende to submit our selues to his wil peaceably to beare all afflictions that he shall send vs that we may gloryfie him also in our heartes without any faigning or hypocrisie and that wee may labour also to show the frutes of our faith before men and that by this meanes he may bee honoured of all bothe of small and greate And that hee will not onely shewe vs this grace but also to all peoples nations of the Earth c. â§ The tenth Sermon of Iacob and Esau Genesis 26. 26 Nowe Abimilech comming vnto him to Gerar with Achuzath his friende and Picol the Captaine of his hoast 27 Isaack sayth vnto them why came you vnto me seeing you hated me and haue sent me away from you 28 Who saide vnto him vve savv for asuretie that Iehouah was with thee therefore we sayd Let there be an othe betweene vs that is betvvene vs thee Let vs therfore strike a couenant with thee 29 Aske vengeance vpon thy selfe if thou shalt hurt vs like as vve haue not touched thee and like as wee haue don thee good and haue sente thee away vvith peace Doe thou consent now thou hlessed of the Lord. 30 When therefore he had made them a feast they did eate and drinke And rysing in the morning they svvore either to other And Isaack led them foorth and they vvent from him vvith peace 31 And it came to passe that the selfe same day Isaacks seruantes comming vnto him shewed him concerning that wel which they had digged and said vnto him we haue found waters 32 And he called the same Sohibbah therefore the name of the Citie is Beer-schebah euen vntill this day Chapter 27. verse 1. NOW when Esau was fortie yeeres olde he maryed a wife named Iudith the daughter of Beer the Chithite and Basmatha the daughter of Elon the Chithite 2 Who were a greefe of minde to Isaack and Rebecca HOwsoeuer men liuinge in this worlde are subiect to many miseryes and afflictions yet neuerthelesse the moste parte of the euils that they indure proceede from them selues euery one of them being as a Woolf to his companion We are compassed about with sauadge beastes who are altogither our enemyes there is neither Heauen nor earth nor other elements that doe not bring with them a thousand hurts We knowe not howe to goe vpon the water but we must be within halfe a foote of our death There needs but one torment to swallow vp a people The earth also hath many annoyaunces as if God had threatened vs on euery side But when we shall make comparison there are no wilde beastes nor heauen nor earth nor any thing whatsoeuer which so much annoyeth men as eche one annoyeth his neighbour Nowe for this cause we ought to think it a singular benefit of God bestowed vpon vs wheÌ„ he giueth vs peace that we are not oppressed wroÌ„ged on euery side when no mischief is deuised against vs no hurt nor damage done vnto vs It must needes be that the protection of God haue a hand in it seing that euery man will alwayes bee as a Woulfe vnto his neighbours as we haue said And this is the marke whereunto this present story tendeth For Moyses would shewe that after God had appeared to Isaack he yet farther declareth his fauor vnto him in that the Kinge of Gerar came vnto him sought his amitie and frieÌ„dship hereby was Isaack honoured and specially it was vnto him a great aduantage because he might alwayes haue beene in doubte in asmuche as hee had beene greatly inuied in the countrie and had beene constrayned to departe from thence notwithstanding he had liued amongst them in all humanitie and courtesie He might therefore haue beene alwayes in great suspence fearing the rage of his neighbours But God made them to come vnto him of their owne accorde and not onely to shew themselues friends but they flatter him feare that he wil hurt them and therfore they demaund a couenant to bee made betweene them with a solemne othe Now we haue to note here first of all that God hath the heartes of men in his owne hand to mollifie their hardnes when it pleaseth him to abate al their rage and to turne them to curtesie kindnes for certainly the king of Gerar had not changed his nature when he came to Isaack on the other side if he feared Isaack he might haue coÌ„spired with his subiects neighbors and so haue set vpon him altogither On the other side hee had giuen no occasion to doubte of him in asmuch as Isaack had not giuen him any argumente of distrusting him hee rather had behaued himselfe in such sort that he plainly declared that he desired not to greeue any no not so much as his presence For we haue seene howe hee departed from their company It must needs be therefore that God stirred vp these prophane people to cause them to come vnto Isaack and to submit themselues as they doe with such humilitie that they intreate a poore man a stranger who had no great credite amongst them nor had any but his owne familie which he kepte aparte without giuing any token of attempting any such matter Before God had laid the bridle in their neck but this was to proue the patieÌ„ce of his seruaÌ„t For wheÌ„ he was denied water that in the end it was said vnto him that he was stroÌ„ger then they that he could be no longer suffred there is no doubt but that God then

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 froÌ„ 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 mouÌ„t 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

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 tentatioÌ„s 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 threateÌ„ 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 grouÌ„d 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

nothing was seene but matter of laughter But to the end that we should be kept in reuerence and make our profit of this historie let vs learne too looke vnto Gods election wherof mention was made before For if wee haue not this foundation it is certayne that in all that Moyses rehearseth wee shall not finde any thing that may mooue vs or giue vs any perswasion that this was guided and gouerned from aboue But when we shall be resolued that GOD had giuen the birthright too Iacob before hee was borne notwithstanding wee haue too note in seeing these thinges so sottishly ordered by men of an vnaduised zeale that therefore wee ceasse not too say Loe God who is alwayes vnchaungeable although men through their sturdie boldnesse and foolishe presumption trouble and turne all vpside downe yet neuerthelesse must his counsaile remayne entier and perfecte This therefore is that wee haue too note too the ende wee may make our profit of this historie Moreouer when it is sayde That Iacob came to his father and sayde vnto him I am thy sonne Esau eate and drinke Hereby we may see how men harden theÌ„selues when they haue once attempted to doo any thing of an vnaduised zeale howe they waxe bolder and bolder At the firste Iacob doubted If I sayeth hee be founde as a mocker before my father hee will cursse mee but by and by hee careth for nothing he speaketh as boldly franckly as if it should haue beene sayde that hee was sure too bee in Esaus place But hereby wee haue too note before wee beginne any thing to thinke whether wee haue allowaunce from GOD and whether hee will guyde vs and too see that in all our dooing and enterprise there bee nothing but meere obedience For if wee beginne once as they saye too breake our boundes and that wee imagine too doo this and to doo that howesoeuer at the beginning wee had some scruple and did make great difficultie thereof in the ende wee shall shut our eyes and passe further and when all the obiections of the worlde shall come before our eyes yet wee shall become obstinate Forasmuch then as men are so hardened in their foolishe and rashe counsels and that wee see such a notable example thereof in our father Iacob so much the rather as I haue sayde alreadie must wee take heede that wee mooue not a finger breadth till wee knowe whether GOD will allowe that which wee doo and that wee haue taken counsell of his woorde For then wee cannot bee too bolde when wee shall bee subiect vnto him and when there shall be no foolishe ouerweening in vs too followe our owne fantasie But wee can doo nothing of our selues howe small soeuer it bee which is not too much And therefore as I haue sayde let vs learne too beginne well to the end such an end may followe as we should desire But in this which is here coÌ„tained in Moyses wee may haue a figure which shall not be vnfitte and that is that although Isaack was deceyued that Esau was not there and that Iacob through his sleightes obtayned his blessing yet for all this wee haue here an image of that blessing which is giuen vnto vs of GOD For it is sayde in the firste Chapiter of the Ephesians That wee are blessed with all heauenly graces and spirituall gifts And after what sorte Sainct Paule addeth in Iesus Christe For if GOD should looke vppon our persones wee must bee his enemies and hee must needes deteste vs by reason of sinne Seeing therefore it is so it behooueth vs too bee blessed without ourselues that is too saye in the persone of our heade And moreouer wee muste bee clothed with the robe of our Lorde Iesus Christe For what can wee bring but altogyther filthinesse and polution Wee are wholly made in iniquitie therefore wee must bee as stinke before GOD but when wee are cladde with the obedience of his onely Sonne O then Loe a sweete sauoure wherein wee are acceptable vnto him So that although as I haue saide alreadie in respect of men there was nothing but confusion and as they saye all was iumbled togyther yet neuerthelesse wee may applie this too our profite Iacob was a looking glasse of the whole Church and yet were wee blessed in his persone as hee was blessed in the persone of his elder brother For the question is not here of finding it altogither like If a man saye that Esau resembled not Iesus Christe it is very true but yet in comparison it needeth not that euery parte and parcell agree togyther it is sufficient that wee see some agreement and likenesse in parte as it is sayde that the comming of our Lorde Iesus Christe shall be as a thiefe in the night And what will hee steale It were a foolishe thing too thinke thus but it is ynough that wee see that they which are asleepe in the worlde shall bee taken vppon the suddaine So nowe when hee speaketh of the birthright of Esau and that Isaack represented the person of God and that Iacob was blessed vnder the robe and countenaunce of his brother heerein wee see that that was accomplished which we alledged euen nowe to witte that we shal be put back if we come in our own name in our owne person to get fauour before God but when we shal come there vnder the shadow of our Lorde Iesus Christe who is the first borne amongst all the Children of god See how we are receiued But notwithstanding it is saide That Isaack demaunded who art thou my sonne I am thy sonne Esau But heerein he trusteth not himself thought it may appeare that there was some fraude For he sayth vnto him Come neere vnto me that I may feele whether thou be my sonne Esau or no. We see heere that Isaack doubted and yet neuertheles the blessing ceased not in respect of god to haue his vertue and effect as also it is sayd that he blessed him in the presence of god But it is very true that if we haue our eyes fastened vpon Isaack we shall say that this acte was ill guided that he deserued not to be accounted in any degree of perfection but that God wrought it as I haue saide and not onely when the inferiour meanes failed but when they were contrary and that it seemed that this had byn vtterly to abolish that which was determined But so much the rather it behooueth vs well to note that howsoeuer God vse men in his worke and doth them this honour to serue therin as instruments yet is there nothing on their parte and wee may saye He that planteth and he that watreth is nothing But heere Isaack in steade of planting and watering did rather pluck vp and cut of the blessing of God to make it barren and without fruite But howsoeuer it was yet was God therein serued For whether hee had planted or watred he had doone it but in parte but he did it not wholy and as

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 opeÌ„ 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 intentioÌ„ to consecrate it is nothing in that the bread is turned into god it is by the inteÌ„tioÌ„ of him which cosecrateth â–ª 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 chaÌ„bermaid for in so dooing the bread remaineth bread there is no GOD and why so For say they if his intentioÌ„ 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 traÌ„substantiation 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 coÌ„trariwise if there were a deuil in the supper which is ministred yet it could not let God from accoÌ„plishing 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 coÌ„modities 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 couÌ„trie 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 abuÌ„daunce 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

saluatioÌ„ that he receiued all power from God his father to the ende that euery knee should bowe downe before him In him also it is altogether that wee are a priestly kingdom so that we acknowledge him as our king and our head to worship him But now let vs cast downe our selues before the maiestie of our good God in acknowledging of our faultes and praying him that he will make vs in such sorte to feele them that it may be to humble vs before him and for to make vs to aske pardon of him also for to hate our selues and to be displeased with our selues in our owne vices and pray him that it would please him in such sorte to reforme vs that we may growe vp more more in all holinesse and obedieÌ„ce of his rightuousnes And that hee would support vs in our weaknesses in such sorte that he leaue not to accomplishe the promises that he hath made vnto vs although that on our part wee doo not onely slacke them but seeme also vtterly to thrust them from vs that notwithstanding he will not leaue to stretch out vnto vs a strong hande vntill that wee become vnto the marke which he hath set before vs that is till we be partakers of that glorie which he hath purchased vnto vs through our Lorde Iesus Christe And that he wil not only shew this grace vnto vs but vnto al peoples nations of the earth c. The thirteenth Sermon of Iacob and Esau Genesis 27. 31 Isaack saide accursed be euery one that shall curse thee and blessed be he that shall blesse thee 32 Nowe as Isaack had made an ende of blessing Iacob it came to passe I say that Iacob being scarce gone forth from the presence of his father Isaack that Esau returned from his hunting 33 Therfore he also brought vnto his father delicates prepared and he said vnto his father let my father arise and eate of the venison of his sonne that thy soule may blesse mee 34 Nowe Isaack saith vnto him who art thou he sayde I am thy first begotten sonne Esau 35 Then Isaack trembled with a wonderful feare and saide who is that which brought vnto me venison euen nowe and I haue eaten of all before thou camest and whome haue I blessed also he shal be blessed 36 Now Esau hearing the words of his father cried out with a wonderful great and bitter crie and he said vnto his father blesse me my father blesse me also 37 Who said thy brother came through crafte and hath taken away thy blessing 38 And he saide howe rightly is his name called Iacob for he hath supplanted me nowe the second time he had taken my birthright and loe now he hath taken my blessing also c. YEsterday we stayed at this word concerning the blessing which Isaack gaue vnto his sonne Iacob too witte that whosoeuer should blesse him shuld be blessed and whosoeuer should curse him should be accursed But it is very certaine that this was not in the hande of any mortall man for it belongeth vnto God to punish those which doo any wrong to his children and besides that it is forbidden vs to seeke reuenge it is not in our power to bring to passe that our enimies haue their reward Now therfore it is very certaine that Isaack pronouÌ„ced here the sentence of god that he spake not in his own name but was authorized as a prophet And indeed we haue seene that this was pronouÌ„ced froÌ„ the mouth of god to AbrahaÌ„ in the 12. chap. I will blesse al those which shal blesse thee I will curse all those which shall curse thee God reserued this vnto him selfe But now how is it that Isaack presumeth to speak after the maner of god vnlesse because he knew that this inheritance was left vnto him so he resigneth it vnto his sonne to the end that after his departure he might be the possessor thereof Wee see then briefly that Isaack speaketh not in this pointe rashlye although that hee had many foule faultes yet notwithstanding he was grounded vppon that which God had promised him and hee knewe that this office was committed vnto him And thus he doubted not too cursse all those which should curse his stocke of all abilitie or rather haue no occasion to shewe that they are not vnthankfull neuerthelesse let vs know that God doth receiue with his own hand all that which we haue done in supporting those which were destitute had need When we haue this I say we shall haue inough to content vs But if we desire that god blesse vs in such sort let vs first take heede as I haue already touched that we be the true children of Iacob not of the carnall race but by faith that we be regenerate by the same spirite that we may haue the testimonie of our adoptioÌ„ imprinted in our harts as it were sealed to the end we may haue ful assurance thereof and that in this trust we may crie out vnto god Now to the end we may doo this we haue to praise the head of all that is to say our Lord Iesus Christe who as S. Paule saith is God blessed for euer when hee spake of his humaine nature that he was desceÌ„ded of the stock of Abraham yet he saith neuertheles that he is God blessed for euer Now we haue to blesse or praise him not after the maner of meÌ„ but to glorifie him as hee deserueth And moreouer when we pray vnto God for the aduauÌ„cement of his kingdom we say as that praier is suggested vnto vs by the holy ghost blessed is he that coÌ„meth in the name of God Ã´ Lord make thy kingdom to prosper Ã´ Lord encrease the kingdom of Dauid So then this is the way to make vs partakers of that which is here recited by Moyses to wit that God beareth such speciall fauour singular loue towards vs that not only he blesseth vs but if any do vs good or euil he accepteth this as done to his own person and wil recoÌ„pence them that haue pitie vpon vs and shall helpe vs in our necessitie and againe he wil reuenge our cause although we be patient in all the wrongs and outrages that men do against vs yet neuerthelesse he wil keepe vs stretch out his arme to chastise all those who shall vniustly oppresse vs Loe then the summe of the matter concerning that word that was left for vs Now it is said That Iacob was euen hardly gone forth from his father that scarsely he had obtained that he went about but lo Esau returned from hunting and brought meate to his father he brought it vnto him being vpon his bed If we shal coÌ„sider that which is here rehearsed by Moyses according to the outward shewe it is certaine that Esau was woorthy to haue bin blessed For he diligently perfourmed that which was inioyned him by his father discharged him selfe of his duetie And wherefore then was hee

ouerhastily forgot him selfe â–ª So theÌ„ let vs note that this great feare wherof Moyses speaketh was as if a man should suddainly come to awaken a man making some alarme about him and as if he had beene seased with some astonishment and thought this had bin some message of death and that his enimies had bin euen come to his bed Lo in what case Isaack was But here wee haue too note in the first place that it is good that God awaken vs very roughly when we shal be so sluggish and that he come vnto vs euery day It is true that we will thinke our selues watchful ynough when we shal heare the word of God wil be zealous and it will seeme that wee are very warie therein but al that we haue heard is quickly fled from vs and specially when wee haue contrarie things before vs If wee haue bin exhorted to patience and it seeme that wee haue bin therein so well appointed that there wanted nothing let one come too trouble vs let vs receyue but some little blowe incontinent wee will bee so enflamed vvith vvrath and displeasure that wee forget that which was spoken vnto vs. Agayne when wee are exhorted too despise the riches and honours of this worlde if we be allured therevnto by our aduersarie the Deuill wee will bee as it were asleepe in them and all our senses wil be whollie occupied therewith Now if our Lord vsed any simple admonition it is certaine that it is as if it were spoken to a man that were asleepe And what shal men profit therby It behoueth therefore that god awaken vs oftentimes by force And so as often as God shall scourge vs that some shal be chastised after one sorte some after another Let vs examine that which was in vs and so wee shall knowe that we were for a time blockish and senseles that we haue knowen nothing of that which we ought or else that we were not so atteÌ„tiue therin let vs learne by the exaÌ„ple of our father Isaack that seeing our Lord doth stirre vs vp and would that we should deepely in good earnest think vpon him that wee should gather vp all our senses which before were waÌ„dring let vs learn I say to make out profit thereof Loe this for one lesson But let vs marke howe Isaack willingly submitteth him selfe too the will of god I haue alreadie sayde that they that will mainteyne their reputation wil be wilfull although they had done the greatest euill in the world yet they will alwayes mainteyne it And loe this is the cause that so many people plunge them selues so deepely euen vntoo the depth of the bottomlesse pittes that is they are ashamed too bee reclaimed they would haue the renowme of constancie and they thinke that if they shoulde chaunge that it should bee caste in their teeth as a great lightnesse and inconstancie Loe the cause why men harden themselues in obstinacie with boldnesse and presumption too followe a thing howsoeuer it bee and take the bitt in their teeth and wil in no case bow neyther too the one side nor too the other Nowe this is a vice very common and so much the rather we shall be subiect vnto it vnlesse wee come to that which is rehearsed here Loe Isaack who might haue bin greatly ashamed for that hee was so deceyued and abused a man might saye looke vppon this drunkarde when hee is well whitled and that hee hath eaten and drunke he taketh one for another and farther a man might haue saide this was a glutton when hee could not discerne betweene kid and venison and againe it might haue bin sayde What when he blessed his yongest sonne in steede of his eldest being so deceyued because he did this through errour theft weeneth he that this shal be auaylable before god Isaack therefore might haue had many respectes to haue bin obstinate in his facte But hee forgetteth all and knoweth that forasmuch as it was so ordeyned of God that Iacob should be blessed that it must remaine no chaunge must be made therein We are then brieflie taught that as often as wee shall do any acte vnaduisedly which pleaseth not God or else if we shall exceed our bouÌ„ds and goe beyonde our calling howsoeuer it bee that wee alwayes turne the bridle as soone as we shall bee warned and that wee followe not the matter because this is manifestly too despite god But especially wee haue to consider although Isaack vvere carried with an euill affection although hee forgate that whiche had beene pronounced by GOD that faith was not vtterly quenched in him albeit it vvas choked This argument was handled yesterdaye more at large yet ought it by the waye too bee further thought vppon For what mooued Isaack too saye I haue blessed thy brother albeit hee obtained it by deceipt shall hee remaine blessed yet What lesson learneth hee It must needes be that hee knewe this before Nowe hee knewe it but as I haue sayde already the light of his fayth was as a coale of fire that had beene raked vnder the asshes one should haue seene nothing thereof but let them remooue a fewe of the asshes and then loe the sparkes appeare by and by and afterwardes the fire sheweth it selfe Euen so was it in Isaack and this is not written onely for his persone but too the ende wee shoulde gather a general doctrine therof For oftentimes the like shall fall out and come to passe with vs to witte that when wee shall much loose the bridle to our vanities that one shall be rauished with ambition another shall be kindled too couetousnesse to heape vp goods another shall haue some foolishe appetite too bee short another shall be drawen awaye and estraunged from GOD by some manner of meane then loe our faith whiche is as it were dead Nowe God suffereth it not to be altogither abolished For when the woorde taketh liuely roote in vs it is an incorruptible seede It can not then be quite rooted out but howsoeuer it bee it can not bee sayde that there was not one sparke or droppe of fayth in such sorte that wee bee so colde that wee thinke no more of GOD that the worlde hath quite ouercome vs When therefore any doo so wander that they thinke onely but on their lustes a man woulde saye that faith were quite dead Nowe this maye well be in appearance but notwithstanding God yet reserueth some hidden seede as we haue said that the fire may well bee choked and yet not altogyther quenched when it shall bee raked vp vnder the asshes For al our affections the riches honours and pleasures of the worlde are as ashes too choke vp this light of God which ought to guide and leade vs But our Lord hauing pitie vppon vs bringeth too passe that a little after we acknowledge our faultes and whereas wee were so colde yea as it were altogither frozen wee beginne to waxe warme in a good zeale and

to returne vnto him Loe then how GOD accomplisheth that in his faythfull which wee reade here of our father Isaack But this is not spoken too the ende wee should therefore tempte God as though it were permitted vnto vs too suffer our selues in such sort too bee carried astraye by the Deuill that oure fayth might bee as it were asleepe in our heartes and soules For it will not alwayes fall out that God will awake those whiche are asleepe and call them agayne whiche are estraunged from him Let vs learne therefore to walke in feare carefulnesse and specially when wee shall finde men so dul that they shal be as it were altogither blockish and that their faith shal be as it were dead in them let vs learne too feare so much the more What holinesse was there in Dauid And yet neuerthelesse wee see that he was for a time as a man quite desparate Afterwards hauing coÌ„mitted such an abhominable faulte to haue rauished the wife of another and to haue caused her husband wickedly to bee slaine with such vilanous trecherie that he deserued to be throwne out from amongst men after all this we may see what manner of Prophet soeuer he had beene what feare of God soeuer he had in him before to be shorte albeit he were a mirrour of Angelicall perfection we see that he was as an Oxe or an Hogge he knewe nothing he had no remorse it seemeth that God had giuen him vp into a reprobate sence had stricken him with a spirite of blockishnesse yea and when the Prophet commeth vnto him alledging this comparison and speaking vnto him of a neighbour that through violence had oppressed a poore man Ã´ he knew well to condemne others and in the meane while thought nothing of himselfe till that the Prophete sayde vnto him It is of thee it is of thee that I doe speake Vntill that the Prophete Nathan saide vnto him It is thou murtherer that hast doone such a deede vntill that he came to giue him a blowe with a clubbe as it were a chafed Bul he continueth blockish in it forasmuch as the Deuill had wonne him so farre that he was as it were drunken yea altogither bewitched it must needs be that God euen thunder against him When therefore wee see such like examples as this which is heere rehearsed vnto vs by Moyses that Isaack the chiefe of the Church is as it were blinde heerein vntil that God had reuealed it by force so much the more as I haue sayde it behoueth vs to take good heede to walke in feare and carefulnesse and in the meane while let vs learne when GOD giueth vs such pushes and spurres to make vs returne vnto him whereas wee were before as it were insensible and haue gotten through long custome such a strong sauour WheÌ„ god giueth vs the grace I say to cal back ourselues vnto him that we be moued as becommeth vs that it be not to wipe our mouth after we haue sayd in one woord that we haue faulted as there are many but that we followe that which is here taught vs by Moyses that Isaack was affraid And howe very greatly yea wonderfully For it is impossible that we should come to repentaunce vnlesse we haue a heauynesse that must torment vs and we be as it were in hell to feele our wretchednesse and bee therein confounded Vntill so much bee wrought in vs that wee be come thither it is certaine that there shall bee no repentaunce in vs This teacheth howe wee muste practise this doctrine to witte That when our Lorde shall haue touched vs that on our partes wee be as it were wounded to the bottome of our hart that we be so astonished that we return no more to our slouthfulnesse and negligence wherwith we were for a time ouerwhelmed Nowe Isaack yet sheweth his faith better in saying He shall be blessed For hee knewe that God had ordayned him to this office and that he spake not in his owne name For the sentence of God cannot bee called backe it behooueth therefore that he kepe him there So we haue farther to gather of this place that we haue alredy touched that Isaack heere passed not his bounde although hee had fayled through ignoraunce and beene deceiued in the person yet he alwayes kepte a good principle to witte that hee had executed that which GOD had committed to his charge and that therefore this must remaine concluded and haue his effect Nowe this is sayde for our instruction For wee knowe that at this day our Lorde woulde haue the remission of our sinnes too be shewed foorth by the mouth of men hee would assure vs of the inheritaunce of euerlasting saluation and also would haue his adoption too bee declared vnto vs Nowe wee muste needes haue wherevpon too resolue our selues For if wee haue not full assuraunce of our saluation and if we cannot call vppon GOD it is as much as too shutte the gate of Paradise againste vs But in the meane while Loe a man which speaketh and sayeth that hee will pardon our sinnes and yet hee is a sinner him selfe Againe hee promiseth vs the Heauenly life and brittlenes Lo then that which we haue to learne vpon these words He that hath beene blessed shal be blessed And how so Had Isaack that Priuiledge therein to say that that which he had pronounced should stand After he had eaten and drunk and further beeing a poore blind man being so blockish that he knewe not what he did beeing so dull that hearing the voyce of his sonne Iacob he suffreth him selfe to be led as a poore beast and yet neuerthelesse sayth It shal stand Yea but acknowledging his fault he is confounded and neuerthelesse he continueth For hee knewe whereto God had establyshed him and thereupon he giueth glory to God and quite casteth downe him self from his owne vnderstanding knowing well that hee had nothing of his owne And so let vs learne that Isaack so ordred himself and in such sort ressted vpon the word of God that he altogither renounced his affections wherwith he was before time caryed away In the meane season wee haue heere a good rule concerning our selues whereby we are warned that when we shal be taught although this be done by the meane of mortal men who are sent vnto vs that God doth accept vs and account vs for his owne that this ought to suffice vs and that we may despise Sathan and all temptations all things that may come in our braine to shake our faith And thereupon it is sayd That Esau cryed out yea by yelling and roaring and that he howled as it were a wilde beaste and that he desired notwithstanding to be blessed and that his father sayd vnto him Loe it must needes be that the firste blessing holde and that then he despiteth his brother Iacob and sayd It was right that hee was so named For we haue declared before that Iacobs name was drawen from a heele

somuch troubled the Church in time past neither would they them selues in their own fantasies with such impudencie condemne the deere seruants of God for procuring and calling vpon the magistrate for his lawful execution against Heretiques and empoysoners of the Church They would not make a mash hotchpotch of the ciuill and ecclesiasticall state and so iumble them togither They would not deny the power of the magistrates sword committed to his ministers not in vaine but to be vsed in cutting off the rotton members therof for the preseruation of the whole body They would not bark so like Dogges against the euerlasting predestination and election of God the most coÌ„fortable doctrine that can be being the foundation of all the rest where it is wisely taught according to the worde and learned within that sober coÌ„passe that it is prescrybed ioyning and iumping so neere with Anabaptists the sprituall illuminate Pelagians and other merite mongers who howsoeuer they differ in some particular markes yet are birdes of one and the same fether This shall alwayes be found true that they followe the corruptest men of our age in all these matters But whatsoeuer they say Gods trueth is of sufficient power to ouercome all their hereticall blasphemies Moyses rod shall deuour their Sorcerers serpentes Dagon shall breake his neck where his trueth is receiued And this sunne arysing shall scatter all their darkenesse These excellent instrumentes shall liue when they shal be forgotten vnlesse it bee in immortall shame opprobry Let vs not therfore be discouraged but holde fast the trueth of our good God with feare and reuerence let vs seeke after those things he hath reuealed vnto vs There can be no daunger if we keepe our selues within the coÌ„mpasse of the holy Scriptures For this doctrine of Gods eternall election and Predestination is moste comfortable O but say they with the olde Heretiques if I be elected and predestinated what neede I too auoyde euill woorkes they shall neither further nor hinder mee God is sure and what neede I torment and vexe my selfe to doe well to leade a straight and a godly life wee like not these pepered consciences Such heretiques there were long agoe that so wrote and taught that occasioned Saint Augustine too write that excellent worke of the Predestination of Gods Saintes confuting such caytifes as these Saint Augustine therefore annsweareth them that this doctrine is a moste comfortable doctrine necessary to be knowen too bee published and preached to the people in his due time and place For it is that same euerlasting and vnchangeable decree of GOD whereby hee hath vndoubtedly determined in the time that hee him selfe best knoweth to cal his elect to the knowledge of his trueth that his mercie and glory might bee declared in them And this hath the Scripture confirmed Rom. 8. verse 30. Whome he hath predestinate those hee hath called and whom he hath called those he hath iustified And againe in the first Chapter to the Ephesians wee are elected before the foundations of the worlde and in the 9. to the Romains speaking of Esau and Iacob of whome these Sermons especially intreate he saith that one was electted and the other reiected before they had doone either good or euil The fouÌ„dation heereof is only the purpose of his wil not forseeing as the Papists say any worthynes or vnworthines of man but for iust causes known to himself in himself not in vs in which without further inquirie we ought to rest acknowledging him to be only good wise â–ª most righteous who is shal be blessed and iustified for euer Now for them that are either reiected or elected we wade no farther to iudge of theÌ„ then may appeare by the effectes neither doe we iudge absolutely of them but with condition vnlesse vppon those peculiar loste ones of whoÌ„ God himself in his word hath pronouÌ„ced Read Ephe. 1. 1. Pet. 1. Now if any Potshard wil reason with the potter which not resting in his will would wade further to know the secrete causes of this we say vnto him with the Apostle O wretched man who art thou that disputest with god Shal the thing formed say to him that formed it why hast thou made me thus For further satisfaction in this question I referre al Christians to the Bookes that are written heereof namely to these excellent Sermons M. Knox hath learnedly answeared the obiections of the aduersaries in a Booke printed at Geneua Wee haue also home writers that haue delt fully and plainly therein as Veron of Predestination and M. Crowley in his booke againste Cerberus rightly so called for his barking blasphemyes againste this most comfortable and excellent doctrine others that are learned may further satisfie theÌ„selues with those learned answeres of M. Beza against that impure Apostata Castalio And nowe to returne to your Honours I most humbly beseech you to acccept my poore labours which I offer vnder your Honours names to the whole Church of god And I beseech your honours as God hath called you to the knowledge of his glorious Gospel which is a token of your election so goe forwarde more and more in the grouth therof that the Gospel being truely rooted in your hearts it may bring forth sanctification the true seale of your adoptioÌ„ that you may feele his goodnes in the assurance of that euerlasting and blessed inheritance God hath called you to high honor not so much by your places calling amongst men which yet is somwhat because it is a great benefite of God but in that he hath made you his adopted children it is that you should shewe obedience in that hee hath made you heyres with his sonne and Citizens with his Saintes it is that you should looke vp to Heauen and haue your ioy there despysing this worlde and liuing to righteousnes and true holynesse And this will the Lorde in mercie bestowe vpon you thereby sealing your election if you seperate your selues from the corruption of the world I say not that you should go out of the worlde but that you should departe from euill and be followers of God as deare children walking in loue euen as he hath loued you Beware of these twoo Cankers that corrupte the whole worlde and is moste likely to assayle Nobilitie I meane Pride and Couetousnesse Let them not once bee named amongest you as becommeth Saintes A day wyll come when the Lorde will fulfill your hope in better thinges then all this worlde can geue you Stand fast in his trueth in these slipperie daies and aboue all thinges let his glory and the aduauncement of his woorde bee deare and precious vnto you In Gods matters let his will bee the rule thereof and not your owne wisedome and affections Examine your selues often by it and neglect not holy exercises Let other Gallantes of this worlde followe theyr foolish and fadyng pleasures delight you in his lawe and be good examples to others Care not for the

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