WE haue heere to conſider the differēce that Moyſes putteth betwixte the Children of Abraham. We haue ſeene already that the whole ſtocke which hee had by Keturah, dwelled in a countrie farre off. Concerning Iſmael he is ſeperated farre inough from the land of Caanan notwithſtanding he be yet as one reiected. For it was neceſſary that the inheritance which was ordained to Iſaack, ſhould remaine to him. Now in the firſt place it is ſaide, that Iſmael had twelue ſonnes, the which in ſuch ſorte multiplyed, that of them came twelue Peoples. In this we ſee that God not without cauſe ſaid to his ſeruant Abraham, Gen. 17.20.22. that for his ſake Iſmael alſo ſhould haue a certaine bleſſing: but that it ſhould be tranſitorie and fleeting, and the principall ſhould remaine to Iacob. But whatſoeuer it bee: yet ſo it is, that God did ſhewe himſelfe faithfull and true in his promiſe, the which belongeth to this temporall life. If God would that his trueth and conſtancie ſhould be knovven in theſe thinges of the vvorld, vvhich ſlip avvay, and haue nothing elſe but a figure which vaniſheth, as S. Paul ſaith: what ſhall it bee, when the promiſes are of farre greater importance, as when he calleth vs to the inheritāce of the kingdō of heauē? Think we thē that we cā be fruſtrate of that, ſtaying our ſelues vpon him? See then how we muſt make our profite of this place. If God wil bee knowen firme and faithful in his word towards thoſe which are as ſtraungers, and which he hath ſhut out & reiected frō his church: what will he then doe towardes vs which are his children, whome he hath adopted, & to whome it hath pleaſed him to ſhew himſelf nie? For if God in ſmall things, as in the ſtock, & in al other things of like ſort, wil haue his trueth knowen? what ſhal it be, when in the perſon of our Lord Ieſus Chriſt, he ſetteth out vnto vs the inheritaunce of heauen, & declareth vnto vs that he wil be merciful vnto vs, & that he wil pardō our faults, that we may be reconciled to him, & that by this meanes we may be the brethren and companions of Angels, vnder one head, to wit, our Lord Ieſus Chriſt? Can God there faile in his promiſes? Shall they be void and without effecte and execution? It is impoſſible. This then is that wee haue to holde in this firſte place. And further vve haue next to note, that God will manifeſt him ſelfe not onely to vs in theſe his benefites, which are moſte great and excellent, but alſo in thoſe that concerne this life: and that there is nothing ſo ſmall, in which he wil not haue ſome markes of his fatherly goodneſſe imprinted. And for aſmuch as he hath ſaid that he will haue care to feede vs, let vs waite vppon him, for all that which belongeth to the maintenaunce of this life, and let vs not think that it derogateth any whit from his maieſtie, in that he will haue vs to call vpon him for drinke and for foode to feede vpon. For he will that in all and through all wee ſhold haue our recourſe to him: let vs not thē dout but that God (albeit our bodies be earth & aſhes, rottennes & wormes meat, & as the cōmon ſpeech is, but carrions, which are nothing woorth) wil yet notwithſtanding prouide for all our corporall neceſſities. This is that we haue to adde as the ſecōd point. But now we muſt heere ſee the compariſon, which Moyſes maketh betwixt Iſmael and Iſaack. Beholde Iſmael which is cut off, & is no more reputed among the children of God, and yet notwithſtanding we ſee that he proſpereth, & that he hath a great train. For of twelue ſonnes which hee hath begotten, beholde twelue peoples that came from him. And withall of Iſaack, what? Iſaack maried at xl. yeres old: & after that his wife was barren, & that not for one yeere, nor for two, but euē for xx. yeres ſpace, he had no childrē. God had ſaid vnto him: I wil multiply thy ſeed, at the ſtarres of heauen, & as the ſand of the ſea. This was pronoūced to his father Abrahā: but this was of ſpeciall fauour toward him. But he might haue beene before this time increced, as he hoped, notwithſtāding he ſaw that his wife was barren, & it ſeemed as though godminded to mock him, & declare vnto him that thing which he hoped for, was nothing worth. When therefore he ſawe that his brother Iſmael, who had no roote in the church, who was a ſtrāger from all hope of ſaluation: vvhen he ſaw him (I ſay) to flouriſh in his ſeede, & it ſeemed that God had poured forth all his graces vpō him: & in the meane time, that he was left in his owne houſe all alone, and had none to ſucceede him: it is certaine that hee might be in great perplexitie, as if it had beene much better for him to haue beene like his brother Iſmael.

This was to make him giue ouer al, & after to be without hope, and to haue contemned God: he had falne euen to the vttermoſt extremitie, if he had not bene holdē in by a ſingular patience. Now then, wee haue heere to beholde as in a glaſſe, the condition of Gods Church, how it beginneth, & how God vpholdeth it, and multiplyeth it, that is to ſay, after ſo ſtrange a faſhion, that it ſeemeth at al aſſaies, that that ſame apparance which God ſhall haue giuen vs, is nothing (as a man would ſay) but to deceiue vs. For (in ſtead that the children of this world haue a goodly ſhew, & a man ſhall find thē to encreaſe to the eye) the church ſhall bee hidden vnder the Earth: a man ſhall ſee the earth full repleniſhed of vnbeleeuers, of contemners of God and prophane people: and where ſhall a man finde the faithfull? They ſhall bee very thin ſowen and a man ſhall not be able to perceiue them, they ſhall be deſpiſed, men ſhall treade them almoſte vnder their feete, and men ſhall thinke that God hath no care of his Church, and that further hee taketh pleaſure that the wicked, ſhould make their triumphes, and ſhould haue their braue & pompeous ſhewes.

Now then this is ſhewed vnto vs in the perſons of Iſaack & of Iſmael, to the end that the ſtrangeneſſe of it trouble vs not beyond meaſure, and that we ſhould fight conſtantly againſt all doubtings which might ariſe in our imagination, as often as we do ſee a ſmal number of people which worſhip God, & that we ſee almoſt an infinite number of thoſe which ſtubbernly ſet themſelues againſt him, and which knowe not what it meaneth too beare his yoke. Nowe this doctrine is very neceſſary for vs at this day. For how doth God worke in our time? For when he ment to reare vp againe his Goſpell, at what end began he? What people called he? And yet now, if we caſt our eye vpon the whole world, wee ſhall finde in the firſt place, that in Aſia (which is the greateſt part thereof) all is diſordered and confuſed, and that there, ther is nothing but ſuperſtitions on the one ſide, and ſo vnruly barbarouſneſſe on the other, as pitie it is to beholde. Marke alſo the other parte of the world, to wit, Affrica, which is in the ſame order. And as concerning Europa (which men call Chriſtendom) let a man beholde that which is in Italie, in Fraunce, and other places, and a man ſhall finde that the Deuill beareth there the ſway, and that the vpholders of Antichriſt, who are deadly enemyes of the Church, what profeſſion ſoeuer they make, a man ſhall ſee them too hee as the Starres of Heauen, and as the ſande of the ſea: ſo as a man might ſay that there is nothing but for their vſe. And in deed they are very ſkilfull to make their vaunt thereof: for they make a buckler of this to contemne God, and alſo to harden them ſelues in their rebellion. They mock and deride vs for this, that vve are ſo fevve people, and that notvvithſtanding vvee vvill bee holden for the Church. But for our part vve are deſpiſed & reiected: and moreouer, wee are farre of from approching to this great people, which aduaunce them ſelues againſt vs: To bee ſhorte, a man would ſay, that wee are as three graines of Corne vnder a greate heape of Chaffe. And yet for all this it is ſo, that we haue this teſtimonie of God, that hee keepeth vs and auoweth vs to bee his houſholde ſeruants. For it is no Church, vnleſſe it be ioyned to our Lord Ieſus Chriſt, who is the head therof. When this faileth; all the reſt goeth to wrack and to ruine, as Saint Paule ſayth: Now wee are vnited to the ſonne of God, through the faith of his Gospel, which is the certaine and vndeceiuable bond. And howe ſhall we iudge that vve are the Church, ſeeing that we are nothing in compariſon of the vnfaithful, who are puffed vp by reaſon of their greatneſſe, and of all their other qualities, which they know wel inough how to ſet out with ful mouth? But let not vs be aſtoniſhed for al this, ſeeing that God hath giuen vs an allowaunce in the perſon of our father Iſaack, that the Church was as a forſaken houſe, and that he had no ſtock, and that hee had not a great number of people, and yet for all that he ceaſed not to holde it as an hidden treaſure: let vs content our ſelues heerewith. And now for that which followeth, the perſon of Iſmael ought alſo to be wel marked: for hee came out from the houſe of Abraham, which at that time was the only Church in the whole worlde: he bare alſo circumciſion, as if he had bene an inheritour of the kingdome of God: yea he was the firſt borne, and had the ſwindge in the houſe, yea, in ſo much that he mocked his brother, as wee haue ſeene all ready. Now it is euē ſo likewiſe at this day concerning the Papiſts: for they are not ſtrāgers from the church, but they are as baſtard children. They will ſay alſo that they haue antiquitie on their ſide, and they wēt before vs: & we ſe how they truſt in their ſucceſſion which they haue from the Apoſtles (as they ſay:) that at al times there haue been Biſhops & prelates in their church, & that herevpon a man might certainly cōclud, that the title of the church belongeth to thē. And yet for all this they are but baſtards as Iſmael was, foraſmuch as they were not begotē by the goſpel as we haue heard, which is the ſeede of freedome: but haue corrupted them ſelues. Behold, how we may account thē for Iſmalites. For albeit they be great peoples, & that we in the meane time remaine as poore vntimely fruits, yet let vs know that our Lord Ieſus Chriſt hath giuen vs ſuche an example therof, that at this day we might not be aſhamed. This then to be ſhort, is that wee haue heere to remember. And heerevnto wee ought alſo to apply that which we read in the prophets. For it is not for once that this hapened, that the Church hath beene brought to a ſmall number, yea & that it had nothing but horrible deſolation in it: as in the time of the captiuitie of Babylon, what was it? For therevpon it is ſaid:Eſay. 45.1. by Eſay. Reioyce O barren that diddeſt not beare: breake foorth into ioy and reioyce, thou that diddeſt not trauell with Childe: For the deſolate hath moe Children then all the maryed wiues: Albeit thou haſt beene as a widowe, God ſhall multiply thee, and thou ſhalt be a people, as it were by miracle, and aboue the iudgement and opinion of men, and when thou ſhalt haue ſtretched out thy Pauilions heere and there, all ſhall be filled and repleniſhed.

When therefore wee heare that this is ſpoken to the Church, let vs knowe that if God at this day to humble vs or to puniſh our offences, doe diminiſh the number of them that call vpon him: we muſt not therefore quaile, but rather followe alwayes our vocation without any aſtoniſhment at all. And further let vs note that we ſee (ſpecially in the ſtate of the church) that which is ſpoken off in the 113. Pſalme: Pſal. 113.9. That God filleth the houſes of thoſe that were barren before, with goodly Children and a great offſpring. Let vs waite then till our Lord doth his worke, and then we ſhall haue occaſion to glorifie him, knowing that it is not in vaine that he hath ſaid: that Abrahams ſeed ſhalbe multiplied: but that this muſt come after ſuch a ſort as is incomprehenſible vnto vs, & that the beginnings are ſmall, & as it were nothing. When then we ſhall haue this patience, it is certaine that God will woorke in ſuch ſort, as we ſhall haue alwayes whereby to be confirmed in his promiſes, ſeeing that the effecte ſhall ſhewe it ſelfe, yea and more then we could haue thought or wiſhed for. Furthermore this we haue to mark heere in this place. But there is an other difficultie: too wit, that although Iſmael bee ſo aduaunced, that he ſeeth ſo many ſucceſſours as is woonderfull, (for he liued an hundred, thirtie and vii. yeeres, and had twelue ſonnes) & might ſe a people alredy diſcēded of his ſtock. Although for a time he were ſo lifted vp, yet within a while after he was as one taken away: For Moyſes in deede rehearſeth thoſe children he had, but when he ſpeaketh thereof in the holy hiſtory, they are reiected and haue no fellowſhip with that true ſtock of Abraham which was bleſſed: euen ſo let vs note that it is nothing to haue like authoritie, and to haue a greate ſhowe, and goodly hue amonge men, & to be in reputation, namely ſo as men wonder at vs, yet all this is worth nothing in compariſon of the durable ſtate of the Church.

God ſetteth vp his houſe in ſuch ſorte, that it ſeemeth as a plaie of little Children: notwithſtanding the foundations are perpetuall. And further he continueth his grace, in ſuch ſorte; that a man may very well ſee, that it is hee which is the founder of his Church, which buildeth, finiſheth, and vpholdeth it. This plainely appeareth: yet the vnbeleeuers haue their diſcourſes and determinations: in ſuch ſorte, that they are as the graſſe which groweth vpon the houſe toppes, like as it is ſaid in the 129. Pſalme: The corne ſhalbe troden vnder feete, and men caſt it into the earth, & it remaineth there in a lowe place, and in the meane vvhile, behold the graſſe which ſhall growe very high vpon the houſe toppes: but in aſmuch as it is neerer to the Sunne it taketh no roote: ſo that it muſt needes wither, in ſuch ſorte that there commeth no fruite of it, as the Prophet there ſheweth. Euen ſo then, when we ſee that the Lorde keepeth vs in this poore and lowe condition, and that not onely we are deſpiſed, but as it were vtterly reiected of all: let vs knowe, that it ought to ſuffice vs, that wee haue a roote in our God, to liue by his grace for euer: that we are maintained by him, and that we are as a tree plāted by the riuers ſide, which alwayes ſhall be moyſtened with vvater to drawe out nouriſhment there from. Let vs content our ſelues heerewith. And ſo this compariſon is not made without cauſe, when Moyſes expreſly ſaith that Iſmael begate twelue ſonnes, which were gathered into twelue peoples, & after that, hee ſtayes there, and ſo leaues them. Further he ſayth: Beholde the generations of Iſaack.

And why? it is for that his wife was barren, vntil that he was come to the age of Lx. yeres. Behold a wonderful thing, yea but vve ſhal find, that after God had ratified his promiſe, to wit, that hee ſhould be multiplyed in ſuch ſorte, as hee had ſhewed vnto him, that he had not ſpoken in vaine. For what was it to ſee ſuch a multitude of people in Egypt, as if graſſe had growen in the mideſt of an hot burning Ouen? For this was as a fornace, (as the ſcripture ſpeaketh) which was the tyranny & bondage of Egypt. Behold the people as chaffe, and ſee the fire which is kindled in euery place all about, and yet for all this the people is not conſumed, like as is ſhewed in the figure of the Buſhe,Exod. 3.2.3.4. Acts. 7.30. which was as it were burning on a light fire, and yet the buſh remained whole and was not conſumed. We ſee likewiſe how the people multiplied, beeing vnder ſuch oppreſſion and anguiſh, that thē was not only queſtion of an hundred thouſand, or of three or foure hundred thouſande, but beholde ſix hundred thouſād iſſuing out vnder ſuch a captiuitie. And how was this poſſible? Beholde a miracle to rauiſh vs in aſtoniſhment. Now then let vs know, that as God after this maner tryed the faith and patience of Iſaack, ſo in the ende he founde a meane to accompliſh his promiſe, yea beyond the reach of man. For this came to paſſe after a ſtrāge faſhion, & which a man would not haue thought. Let vs alſo at this day apply this to our ſelues, and let vs practize that which is ſpoken in the 37. Pſal. If we ſee the wicked & the contemners of God to be aduanced as the Cedars of Libanon, let vs wait: for there needs no more, but euen to turn our eyes, Pſal. 37.10. and loe, they are razed & cut off, and one ſhall not ſee ſo much as the place where they were. And why ſo? Becauſe they were not planted in God. Wee heare that which our Lord Ieſus Chriſt ſaith, Matth. 15.Matt. 15.1▪ Euery plant which my heauenly father hath not planted ſhall be rooted vp.

To be ſhort, this doctrine is common enough in the holy Scripture, that we are all the children of wrath. It followeth then that there was no diuerſitie in Eſau and Iacob, and that God had not diſtinguiſhed the one from the other, for that hee found or foreſawe any good either in the one or other. For what could he foreſe, but this corrupted maſſe of Adam, that brings forth no other fruite but malediction? See therefore what he forſawe aſwel in the one as in the other indifferently. It followeth thē, that he had put in Iacob that which is found in him, and that he lefte Eſau ſuch a one as his birth brought him foorth. See alſo why it is ſaid in another place, That God hath choſen vs, Ephe. 1.4. to the end that we ſhould be holy & vnblamable before him. He ſayth not, becauſe God foreſaw that we ſhould be holy, he hath choſen vs: but contrariwiſe he deriueth all our holyneſſe and righteouſneſſe, and all the good which ſhalbe found in vs, he deriueth it from this roote: to wit, from the election of God, to the end we ſhould walke in his feare, that we ſhould haue ſome integritie in vs, that wee ſhoulde haue ſome zeale and affection to doe well. If this be ſo, it followeth then that God hath foreſeene nothing in vs. For let vs take away election, and what ſhall there remaine? As we haue declared, we remaine altogither loſt and accurſed. And not without cauſe: For God ſaw nothing in vs but corruption: and it muſt needes be that he muſt diſſalowe vs, & renounce vs, as it is ſaid, that he repented that hee had made man. Behold then what we may alledge on our part. So then, this is too tryfling a folly to ſay, that God hath choſen his, according as he foreſawe they ſhould become afterwardes: for it muſt needes be, that he put in them, that which is good, and place it there, becauſe hee hath choſen them. Marke therefore the firſt ſtep whereby wee muſt begin: that is to ſay, that wee nothing differ one from another, vnleſſe in this, that God hath diſcerned vs. Mark alſo for what cauſe S. Paule diſſanulleth all the glory the which mē may vſurpe: Who is it (ſaith he) that doth diſcerne thee? hee hath nothing but this word there to beate downe & diſſanul all pride. And why ſo? For haſt thou any thing (ſaith he) which is thine owne? Heereby hee ſheweth that men cannot chuſe their owne place, to ſay, I will diſpoſe my ſelfe to doe good, & God ſhall haue pitie vpon me, and I wil com vnto his grace, I will haue a good motion, I will haue this preparation. Now S. Paule excludeth all this, in ſaying that we are all loſt, that one with another, we muſt be all throwen downe, and enter into the gulfe of hel, except it pleaſe God to diſcerne vs. Loe from whence all our dignitie and excellencie commeth: that is, for that it pleaſeth God to lend vs his hand. Againe let vs holde faſt this principle, and apply all this doctrine which we haue rehearſed to this purpoſe, how God hath ſet forth vnto vs, in Iacob & Eſau, a glaſſe to looke into. Likewiſe let vs content our ſelues, that theſe two perſones may bee vnto vs, as two liuely images, to ſhew vs that the worlde in it ſelfe, is of like condition: but that one ſort is called and not the other becauſe it hath ſo pleaſed God. And ſpecially (as I haue noted) Iacob was the yoūger, & it ſeemed rather that hee ſhould be ſubiect to his brother, according to the order of nature: notwtihſtāding mark that he was placed in the degre of the firſt borne and Eſau not onely was put vnder him, but he was vtterly reiected: For in the end he had no part nor portion in the church. This thing ſheweth very wel vnto vs, that God would holde vs alwayes conuicted, that there is no queſtion of bringing any thing before God on our parte, to thruſt in our ſelues there, as if we had any valure and woorthyneſſe in vs: For God is not contrary to himſelfe: neuertheleſſe he would ſhew heere a certaine kinde of repugnancie and contraryetie. It is he which ordayned that the firſt borne of the houſe, ſhould be the head. Nowe he ſet downe this lawe: and yet in the meane time he ouerthroweth it: but (as I haue ſayd) all this agreeth very wel: For God is aboue his ordinary law, & yet he wold change that which was accuſtomed by a common rule: & he doth it to the end that we ſhould knowe that it is 〈◊〉 (as S. Paule alſo hath ſaid) neither of the willer, nor of the rūner:Rom. 9.16. but onely of him which ſheweth mercie. Nowe when S. Paule ſaith, that it is neither of him that willeth, nor of him that runneth: hee meaneth not that wee may haue ſome good will of our ſelues: as he hath declared in another place: Phil. 2.13. For it is God which giueth it: and alſo hee meaneth not that we can inforce our ſelues but he ſheweth that men haue nothing; and therefore they can bring nothing to God.

There is nothing then but his mercye alone. For if men had any thing to ſette againſt it, there muſt bee a parting of ſtakes, and that muſt bee knowen which is from God, and that which is from men. And then it might bee ſaid, that wee haue not all from the onely mercie of God: but that therein there is our good will, our good running and our good zeale. Men might ſo ſpeake: But Sainte Paule woulde heere make fruſtrate, whatſoeuer men might bringe of them ſelues, and ſhewe that nothing hath dominion heerein, but the onely mercy of GOD. It is very true that many people will inforce them ſelues, yea and they alledge the example of the Iewes, who were ſwolne as Todes with a diueliſh kinde of pride, thinking that God was bound as it were to them, and who would bee accounted righteous according to their woorkes: but heerein they deceiue them ſelues, and ſhall doe nothing but goe backe in ſteade of going forwarde. When men preſume ſo of them ſelues, it is certaine that they rob God of his honour. See then theſe ſacrilegious perſons and worſe then theeues, and moreouer vntill God ſhall haue renued vs, whatſoeuer goodly ſhew we haue, it is certaine, that there is nothing in vs but ſtinch, and wee ſhall bee as vile vermine before GOD.

So then let vs not pretende that we can either will or runne: but it behooueth that God finde vs as loſt, and that hee recouer vs from that bottomleſſe pitte, and that hee ſeparate vs from them with whome wee were loſt, and to whome wee were alike. For (as I haue ſayde) the condition of mankinde is all one. It is true, that the one ſorte, are the Children of wrath, and the other God bleſſeth. But from whence commeth this ſeparation, and this diuorſe? From mercie. And wee muſt not goe to enquire any farther, but wee muſt content our ſelues with this worde alone, in ſtead of all reaſon.

Marke then for what cauſe, namely the firſt-borne was caſte out from his place: and in the meane ſeaſon Iacob who was the inferiour, was ſet in his place, yea, to remaine the onely heyre. When Malachie the Prophet ſpeaketh of this, Mala. 1.2. he reprocheth vnto the Iewes their ingratitude. It is true that this was for an outwarde ſigne, that GOD had choſen Iacob rather then Eſau, for aſmuche as hee had giuen the lande of Canaan to be his inheritance, and that Eſau was ſent farre off amiddeſt the Mountaynes: but this is not the ſentence wherevppon the Prophete reſteth: hee looketh vnto a thing much higher.

Saint Paule alſo when hee vſeth this teſtimonie of his, ſeeing that GOD had taken vnto him ſelfe the ſtocke of Iacob, hee attributeth all this to his meere mercie: But the Prophet ſayeth. And Eſau, was hee not the brother of Iacob? As if hee ſhoulde ſay. You are ful of pryde and obſtinacie, yea, you burſt your ſelues therein, and it coſtes you nothing to ſay, ô we are of the holy & ſacred ſtocke of Abraham: wee are the Church, we are the people whome God hath bleſſed and ſanctified: yea, & from whence haue you this (ſaith he?) For was not Eſau, Iacobs brother? You ſee the Idumeans your brethren: & are they the people of God? you ſay that they are ſtraungers from the Church: & although they haue circumciſion, yet notwithſtanding God hath cut thē off. And whence commeth this (ſaith hee?) Who is it that hath ſo ſeparated them? If you will goe from age to age: very well, you ſhall finde howe you are the Children of Iacob. And Eſau, whoſe childe was he I pray you? Did not he diſcend frō Abraham and Iſaack aſwel as you? But heere hee ſpeaketh not onely of the land of Canaan: but hee goeth farther, and ſayth That hee loued Iacob, & hated Eſau. And this loue which he bare vnto Iacob, frō whence proceeded it? It is certaine that Iacob could not be accepted of him (as we haue ſaid) being cōſidered in himſelf. For behold him the child of wrath, & bringing nothing from the wombe of his mother, but this horrible curſſe, which was caſt vpon all mankind: notwithſtanding God did loue him. Now God loueth not iniquitie, he hateth ſinne as we know. How thē loued he Iacob? This was for that he drew him from that perdition, wherin he was. And why did he hate Eſau? Nowe it is very true that there is iuſte cauſe why God ſhould hate all mankinde: For as wee haue ſaid, there is nothing in vs but vice and iniquitie: but yet when wee will goe farther, and that wee will demaunde, why God before hee created the worlde, and before the fall of Adam, why this ſhoulde be, that hee would hate or loue? heere we muſt holde our ſelues mute and ſtill: Heere wee muſt not lifte vp our hornes. For what ſhall wee gaine, when we will enter into debate and queſtion with God? It is certaine that wee ſhall caſt ſtones vppon our owne heades, and they will fall neither heere nor there, they cannot reach vnto the maieſtie of God: but they ſhall returne vppon our owne pates, and it muſt be that we be cruſſhed and bruſed therewith.

Beholde then what wee ſhall gaine when wee open our throte, to caſte foorth blaſphemyes againſt God: For we ſhall but caſt out our dartes & ſtones into the ayre: but they ſhall not reach vnto him, it ſhalbe rather that we be pearced and wounded by them, and that we remaine confounded in that our raſhneſſe and ouerweening. Thus, let vs content our ſelues with that which God hath pronounced, that is to ſay: that hee hath hated Eſau and loued Iacob. Now by this the Children of Iacob were aſwell conuinced, that they had nothing whereof they might glory in them ſelues, and that there reſted nothing, but that they made an acknowledgement vnto God of ſuch a liberall and bountiful goodneſſe which hee had vſed towardes them, and whereof none coulde finde any reaſon, vnleſſe in this that it ſo pleaſed him. But notwithſtāding they were ful of impietie againſt God, and woulde holde this priuiledge: but God ſheweth them, that it doth not belong vnto them, and that if they accoūted him for their father, they muſt be his children. But heereby we are admoniſhed, that although our ſaluation proceede from the only grace of God, and that therin it conſiſteth to the ende: Notwithſtanding it followeth not, that vnder the ſhadowe heereof, wee can let looſe our ſelues to euill, and giue ouer our ſelues therto. But there are villaines & dogges that barke againſt God, & there are alſo Hogges, which ouerthrow this doctrine of election, by their looſe and lewde life. For there are two ſortes of people, that are enemyes to this doctrine. The one are as dogges, & the other as Hogges. The one, which are they? they which will and come to ſhewe their teeth, and who deſpite God by their wicked queſtions: as wee ſee at this day in thoſe villaines who make no ſcruple, to rend in peeces all the holy Scripture to corrupt, peruert, falſifie & adulterate all, ſo that they may darken the election of God, to witte, to make nothing of all. And marke whervnto this tēdeth, to make this doctrine odious. For they wil ſay, that they that thus ſpeake, they put no more any difference betwixt good and euil, & that God by this meane ſhoulde become vnrighteouſe, if he ſhould put any difference betweene one and an other, & that there ſhould bee acceptaunce of perſones in him. Beholde then the dogges that barke and whet their teeth againſt this doctrine. Nowe there are alſo Hogs which will not deſpite in ſuch ſorte againſt it, but wil ſay, very wel. If I be elected I may do as much euil as I wil: For God knowes wel how to keepe me, and I can neuer periſh: and contrarywiſe if I be reprobate, why ſhoulde I torment my ſelfe ſo much to doe well, ſeeing that I can neuer be ſaued. Theſe then (as I haue already ſayd) come not to ſpue vp their contradictions, to ouerthrowe the trueth of God: but they wallowe there, and remayne in their ſinnes as brute beaſtes. But wee muſt take heede bothe of the one and the other And for this cauſe (as I haue ſaide) the Prophet Malachie ſhewing to the people, that all that he had done vnto them, came of the meere & free bountie of God, exhorteth them to holyneſſe of life. And therefore as it is ſaid vnto vs, that God is the author of our ſaluation, and that we can bring nothing to ſerue in that matter, and that yet wee muſt alwayes be kept vnder his garde, and that hee muſt perfect & accompliſh that which he hath begunne, let not this bee to the ende, to let looſe the brydle to our vices: but rather to keepe vs in his feare.

And in very deede when S. Paule ſaith, that theſe are the hidden letters, & that it is an incōprehenſible ſecret, to knowe who be the children of God, hee addeth: Whoſoeuer calleth vppon the name of God, let him departe from all iniquitie. Let vs marke then, that GOD woulde giue vs no occaſion to doe euill, when hee choſe vs without any regarde to our merites, and that hee alſo maintaineth vs by his meere goodneſſe: but this is to the end that we ſhould honour him, and we ſhould walke in ſo much the greater carefulneſſe. And therefore let vs returne to that we haue touched: to wit, that he hath choſen vs, to the ende that wee ſhoulde bee holy and without blame before his face. It is true that he hath not choſen vs, for that he found vs ſuch: but when he choſe vs, it was to the end we ſhould be ſuch. It behoueth therefore that we march thither, and that this be the Mark that wee aime at all the dayes of our life.

But nowe let vs fall downe before the maieſtie of our good GOD, in acknowledging of our faultes, praying him that he will in ſuch ſorte make vs to feele them, that it may bee to humble vs, and to drawe vs to true repentaunce, to the ende, we may renounce all our fleſhly luſtes and affections: and that beeing ſo caſt downe in our ſelues, wee may bee enlightened by the power of his holy ſpirite, to the ende to ſerue and honour him all the time of our life: and that by this meanes wee may ſo much the more bee ſtyrred vp to giue our ſelues wholly to him, knowing that we holde all of his meere goodneſſe: and that this may bee to glorifie his holy name, not onely in mouth but in our whole life. That not only, &c.

IT is a thinge that much troubleth mens ſpirites, when they ſee the eſtate of the worlde ſo confuſed, that the moſte parte doe manifeſtly deſpite God, and it ſeemeth that they haue cōſpired with the deuill, to the end to giue ouer them ſelues to all miſchiefe. For this is thought a thing greatly againſt reaſon, that GOD ſhould create men to deſtroy them. Wherfore then is it, that he ſuffereth the greateſt number ſo to fall? If it bee ſaide that this ought to bee imputed not to God, but to thoſe that of their owne accorde throwe them ſelues ſo to perdition, yet this maketh no whit to the appeaſing of thoſe troubles, that we may cōceiue: For could not God remedie it? Why is it then that he doeth it not? They that alleadge a ſimple permiſſion, that God layeth the bridle vpon euery mans necke, and that euery one guideth himſelf according to his owne free will: yet they cannot well vndoe this knot: to witte, why God hath not created men of another ſorte: and wherefore hee hath ſuffered that they ſhould be ſo weake, yea and enclyned to euill and corruption: and ſeeing that hee knewe their infirmitie, wherefore is it, that hee doth not help them and prouide them ſome remedie? This therefore is to entangle our ſelues in great torments & troubles. But it behoueth that we goe yet farther: For it is certaine (as the Scripture declareth) that there is nothing which doeth not periſhe, ſauing that which God preſerueth through his meere goodneſſe and free bountie. But now, how commeth it to paſſe, that God choſeth onely the tenth or the hundreth parte of men, and leaueth all the reſt, knowing well that they are ſwallowed vp in hell and loſt? Wherefore doeth he not reach out his hand to helpe them, yea why hath hee ordayned them to deſtruction, as the Scripture ſpeaketh? For marke the very woordes of Solomon: Beholde a ſentence, which driueth vs from ſuch hard queſtions: and many are therein entangled, as it were among thornes: And further they thruſt in themſelues ſo farre, that they are altogither confounded. But yet there is a tentation farre greater. For beſides that generalitie of the worlde, the like is ſeene alſo in the Church: that is, that when the Goſpel hath beene preached to a whole people, there are then many Hypocrites, the others are rebels, others become wholly brutiſh, in ſuch ſort that they profite but very little in this ſchoole, although God note all without exception to whom he ſpeaketh. And beyond all theſe, a man ſhall finde many, who through contēpt & ingratitud wil ſhut againſt themſelues the gate of ſaluation, & will reiect all the graces of God: and not onely this: but men ſhall finde deadly enemies of the doctrine, although they be of the houſhold, And in very deed the prophet Eſay hauing ſaid, that god wold gather his church out of the world, & that he wold haue ſo great a people as ſhould be wōderful, in ſtead of reioycing, he afterwards addeth: Alas my bowels. Now by this he ſheweth, that when it ſhall ſeeme that all muſt flouriſh & proſper, & that God muſt be glorified both of great & ſmall, & that his banner muſt be diſplaied, to gather togither the whole world, to the ende that with one accorde all may ſerue God: then he diſcouereth a ſecret miſchiefe. For the Prophet cryeth not onely alas the hands, alas the legges: but he cryeth out, alas my bowels, as though he would ſay, this miſchiefe is ſo rooted in the church, that it muſt be as it were mingled of ſo ſūdry ſortes of men, that ſhe muſt nouriſh in her owne belly her own enemies, as we haue ſeene by the figure in Rebecca. Now what is to bee doone therin? Euery one ſeeth that if we enter into ſuch fantaſies, we cannot haue any reſolution, & the deuil wil thruſt in himſelfe amongſt, to the ende to make vs blaſpheme againſt God, or elſe to put ſuch a bitterneſſe into our heart, that we ſhal ſeeme rather to be blocks of wood, then reſonable creatures formed according to Gods image: as we do ſee the experience therof in many people, who do becōe as it were mad & raging againſt god, becauſe they cānot rid thēſelues from difficulties & douts. It is neceſſary therefore to ſearch out a remedie. Now it is true that we cannot exempt fully our ſelues from all paſſions, that at the firſt bluſh and as it were with ſome puffe wee bee not mooued and troubled, and that our thoughts doe not wander, that we do not conceiue many thinges at randon, and that wee haue not many diſputes, bothe on the one ſide and on the other: to be ſhorte, that wee be not toſſed, as if there were ſome kinde of tempeſt & whirlewind, which carryed vs about. We can not haue our ſpirites altogither quiet, nor ſo well guyded, that they ſhall haue no troubles. And this is declared vnto vs in Rebecca, when ſhee ſayeth.

She deſireth death, and yet ſhee is the mother of the faithfull? Shee repreſenteth the Church. Now if this were in her, that bare in her belly the hope of the ſaluation of the worlde: what ſhalbe in vs? So conſidering that we haue our mindes ſo ready to conceiue follyes and vanities, and moreouer ſo ready alſo to caſt vs off the hinges, & in the end ſo ſubiect to make vs ſtorme againſt God, ſo much the rather it ſtandeth vs in hande to ſearch out the remedy. Now that is heere giuen vs in Rebecca: For ſhe fodes not her ſelfe in her ſadneſſe, ſhee byteth not vpon the brydle, as many doe who ſticke there, which ſeeke to haue no meane wherein to content themſelues, nor to make them quiet & ſetled: but they wander this way and that way, and alwayes adde fantaſies to fantaſies, & plunge them ſelues ſo deepe in their imaginations, that the Deuill afterwards poſſeſſeth them, and driueth them by all violence and fury againſt God. Rebecca doth not ſo: But when ſhe felt that this was an intolerable greefe vnto her, ſhe withdraweth her ſelf vnto God, ſhe enquireth of him, and anſwere was giuen vnto her by and by. She had therfore whervpon to reſt her ſelfe, when ſhe knewe that ſo was the good pleaſure of GOD: and when ſhee ſawe what hee demaundeth: and that one of her owne children ſhould bee cut off from the Church, and the other reſerued, ſhee knowing this, it behoueth that ſhe reſt there and ſubmit her ſelfe thervnto: the which thing ſhe doth. For ſhe ſtriueth not againſt God. Likewiſe we read not that at any time after ſhe murmured: but we ſee that ſhe hearkened vnto God: and brought forth children afterwards, and alwayes ſhe reſted her ſelfe in that which had bene ſaid vnto her, and ſet her minde and affection vpon Iacob. And why ſo? Becauſe ſhe knewe that hee was ordained of God to be the bleſſed ſeed, which ſhe had hoped for: ſo as ſhe behaued her ſelf more manfully in this reſpect, then Iſaack her huſband. Now this is to ſhew vs, that when wee are in any trouble, wee muſt ſtraightway haue our recourſe to God. For our ſpirits are not able enough, too knowe theſe hidden things: yea wee ſee that in the moſte eaſyeſt things in the world (as ſeemeth vnto vs) we ſhalbe many times rauiſhed & aſtoniſhed. And what ſhal it be then, when the queſtion ſhalbe of the iudgements of God, which are incomprehenſible, and which are of ſo high and profounde matter, that the holy Ghoſte teacheth vs, in ſteade of curious ſearching after thē, that we muſt adore them? ſhall men preſume of their reaſon, & of that they ſhall builde vpon their good lyking, and ſhall they examine all after their owne fantaſie and opinion? It is certain that ſuch preſumption ſhall not remaine vnpuniſhed: & it is ſeene alſo. For wherfore is it, that ſo many dogges at this day ſpue out their blaſphemies againſt this doctrine of predeſtination? It is becauſe they vouchſafe not to enquire at the mouth of God, but they wil giue ſentence as their braine wil beare, forſooth as though we were fit and ſufficient. So then let vs followe the example of Rebecca: that is to ſay, when all theſe queſtlons ſhall come before our eyes, and that we ſhall be tormented on euery ſide, in thinking: And how is it poſſible that the moſte parte of the world ſhall periſh, and the reſt be ſaued? Howe commeth it to paſſe, that one is elected and another reiected? Howe is it that the greateſte number goe to deſtruction, and that there is but an handfull of people which God reſerueth to him ſelfe?

When we ſhall bee thus tormented, let vs haue recourſe vnto God: that is to ſay, let vs hearken to that which is ſhewed vs in the holy Scripture, let vs pray God that hee will open our eares and our eyes, to the ende we may vnderſtand his will. And farther haue wee this? It behoueth vs altogither to reſt therein, and to bee quiet. For there is no cauſe of diſputing any farther, when God hath once pronounced his ſentence. To be ſhort, this is dayly to ſhewe vs, that wee can not euer diſpoſe our ſelues, to receiue the inſtruction of the holy Scripture, and to ſeeke all our wiſedome there, vnleſſe we haue this modeſtie and humilitie in vs, not to deſire to vnderſtand or knowe any thinge, but that which is contayned therein. Wee neede not any reuelation from heauen at this day, as Rebecca had. It is very true that ſome coniectured that ſhe went vnto ſome Prophet: but they were thin ſowen in the worlde then. For a man may eaſily perceiue that Melchezedech was dead: and that there was not any moe then Abraham and Iſaack.

This then is a Dreame, to thinke that ſhee went to the ſchooles of the Prophets: but ſhe had a reuelation, as our text heere ſheweth. And our condition at this day is not altogither like, and neither haue we alſo ſuch neede thereof. For then there was neither the Lawe nor the Goſpel. At this day wee haue all perfection of doctrine: For God in olde time hath ſpoken vnto our Fathers, and not in ſecrete, nor in obſcuritie (as ſayeth Eſaie the Prophet.)

And this was not in vaine that hee ſayde, that men ſhould ſeeke him: as Moyſes proteſteth: Beholde the way, walke in the ſame: I haue ſette before you this day, the waye of ſaluation, and Heauen and Earth are witneſſes vnto mee, that I haue declared vnto you what you muſte doe, to come vnto euerlaſting life. And afterwardes although God haue his ſecretes (ſaith he in an other place) yet notwithſtanding this, that is to ſay the ſumme of the lawe, is for you and for your children: to the ende that you ſhoulde bee taught in the way of ſaluation. But beſides this wee haue yet the Goſpel, wherein our Lord Ieſus Chriſt hath ſhined vnto vs in all fulneſſe: For he is that ſonne of righteouſneſſe. Seeing therefore wee haue ſo ſufficient teſtimonyes, ſhall we demaunde that Angels come downe from Heauen, and that God will yet open vnto vs that is hidden from vs? But let vs (as I haue already ſaid) content our ſelues with the holy Scripture. And when there is any cauſe of inquiring after God, if we will haue him for our maiſter, let vs come to the holy Scripture: & let vs remember that which Moyſes ſaith: Thou ſhalt not ſay, Who is he that ſhall aſcend aboue the Cloudes? Who is he that ſhall deſcend into the deapth? Who is hee that ſhall goe ouer the ſea? The worde of the Lord is in thy heart, and in thy mouth, ſaith he. And ſeeing it is ſo that Moyſes hath proteſted this in his time: at this day wee haue leſſe occaſion to wander heere and there, and to runne at all aduenture to inquire after the will of God. For (as I haue already ſayd) the Goſpel contayneth all perfection of doctrine: and alſo beholde the onely meane, whereby we may bee thorowly ſatiſfyed, and haue our mindes ſetled and ſtayed: that is to ſay, that we hearken to God ſpeaking, and ſhew our ſelues teachable, to receiue that which he ſhall ſay. For it is certaine, that as he hath anſwered to our mother Rebecca, that which hee knew to bee expedient: So the Scripture likewiſe will not deceiue in this poynt: for it pronounceth cleerely and manifeſtly, that God hath choſen vs in Ieſus Chriſt before the creation of the worlde, according to his good pleaſure, the which hee hath purpoſed in himſelfe. There needes no gloſe: beholde God ſpeaketh after this ſort, that the moſt rude and ignorant may know, what there is contayned therin. God then hath choſen vs (ſaieth S. Paule) and heereby he ſheweth that he hath diſcerned vs from thoſe which periſh. And mark howe his mercie towards vs hath the greater glory. For what letted that wee ſhoulde not remaine in the ſame perdition that others did, but that God was mercifull vnto vs, without any deferre of ours?

But the better to expreſſe all, Saint Paule ſayth, that he did chuſe vs in Ieſus Chriſte: it followeth then that this is out of our perſons. If we had byn choſen in our ſelues, God ſhould haue found ſome matter in vs to haue bene induced to loue vs, and to haue beene enclined to haue called vs to ſaluation. But what? Wee are choſen without our ſelues: that is to ſay: God had no regarde to that we were or might be, but our election is founded in Ieſus Chriſt. And moreouer, hee yet giueth a more ample declaration: that is, according to his good purpoſe, which he had determined in himſelfe: it is certaine that all that is according to the purpoſe of man, is manifeſtly excluded: and again when he ſayth in himſelfe: this is to admoniſh vs, that if we would knowe the cauſe why: it is as if wee would make an Anatomie of God, and goe euen into his hart & ſound all his ſecrets. And can we do thus? What ouerweening is this? So then, whē we ſhal ſuffer our ſelues to be taught of God, it is certaine, that he will anſwere vs, in ſuch ſorte, as ſhalbe neceſſary for vs, concerning that which belongeth to our ſaluation: and namely wee ſhall know that which ſurmounteth all mans vnderſtā ding, howe the one ſorte are elected, and the other reiected, and why the one haue no doctrine, as the Papiſtes and other infidels, whom God leaueth as poore blinde ones, & why the other are enlightened through the Goſpel. And farther, concerning thoſe to whom the Goſpel is preached, the one receiue it with obedience, & they are touched therwith to the quick, and perſeuer in it to the end: & the other remaine blockiſh, or rather will be ful of outrage, to ſtriue againſt God: or elſe will be fickle and giue them ſelues ouer to all iniquitie, throwing of the yoke, when they ſhall bee brought into the good way. And frō whence cōmeth this diuerſitie? We muſt come to this foūtain that the holy ſcripture ſheweth vs: that is, that the like grace hath not byn ſhewed to all. So then, beholde our true wiſdome that is, that we be Gods good ſcholers: & we ſhall then be hisſcholers, when we ſeeke to know nothing, but that he knoweth to be good & expedient for our ſaluation: and when we ſhal reſt there, & learne to bring into captiuitie all our ſenſes, & to keepe an hard hand vppon them. Then (ſay I) if we ſhall ſpeake of the ſecrete election of God, howe hee hath predeſtinated theſe whome hee would to ſaluation, and howe he hath caſt off others: we ſhal neuer be troubled. And why ſo? becauſe we hauing inquired of Gods wil, we wil cō clude, that we muſt keepe ourſelues to that which ſheweth vs, & to that which the ſcripture importeth, where he hath giuen vs ſufficiēt teſtimonie of that which he knoweth to be good for vs. Finally, there are ſo many teſtimonies of Scripture, to cerfie vs of this doctrin that it muſt needes be, that all they that cānot reſt there, muſt be as it were impoiſoned of ſathan, & that they haue cōceued the ſpirit of venim, of pride and rebellion, to the end not to be ordred vnder the wil of god: & that, to be ſhort, they would deſpite all doctrine and inſtruction, and cloſe vp their eyes againſt the ful light, & haue their eares ſtopped, albeit God hath ſpoken loude and cleerely, and that they haue occaſion to content themſelues ſomuch the more. To heape vp all the teſtimonyes, is not needefull: but this is ſufficient that we haue had a ſumme, yea moſte euident as I haue already briefely ſhewed.

Againe we haue alſo, whereof to bleſſe God & to comforte our ſelues in him, when wee knowe rightly to apply this doctrine as it behoueth. For in ſtead that theſe fantaſticall & lightbraynes, who would ſeeme to bee ſo ſubtile & ſharpe in fighting againſt god, & againſt his trueth, in ſtead that they ſearch how they may gainſay him, we muſt mark how God doth ſatiſfie vs, and to what end he directeth this doctrine & to what purpoſe he would haue it ſerue vs, that is to knowe that wee are elected, and not all. For in the firſt place, when we ſee, that we cannot receiue the Goſpel, vnleſſe it be by the ſpeciall gift of God, this ſerueth to make vs ſo much the more to magnifie his goodneſſe towards vs, and to ſee his iuſt iudgement againſt the reprobate, when hee depriueth them of this doctrine: as wee ſee in the Papacy, that men are as brute beaſts, who erre & wander through deſerts, without keeping way or path. Now concerning vs, wee haue a ſure teſtimonie, which ought ſo much the more to ſtirre vs vp to eſteeme this ſingular grace towards vs. And alſo whēwe ſee ſome that haue deafe eares, although it bee dayly declared vnto them familiarly, and that which is requiſite for their ſaluation bee (as I may ſay) chawed vnto them, they continue alwaies in their eſtate: or rather they are not a whitte touched, & they paſſe not to giue ouer themſelues to al licenciouſnes of life, as it were in deſpite of God: When wee ſee this, it is certaine, that our Lord hath ſo much the more bound vs vnto him, for that it hath pleaſed him to make vs feele his goodneſſe, and that wee haue taken ſuche a taſte of the hope of ſaluation which he hath propounded vnto vs: that we haue renounced the worlde and whatſoeuer weakenes ther be in vs, howſoeuer we are ful of vices and corruption, neuertheleſſe wee hate the euill that is in vs, & we delight in that which is good. When then we haue this: it is certaine, that if wee be not harder then yron and ſteele, wee ought to haue all rebellion ſhiuered and broken: and that we bee inflamed with the loue of God, & haue our mouth open to bleſſe and prayſe that ſo excellent & magnificent grace, which he hath ſhewed towards vs. See then the marke that the ſcripture ſetteth before vs. Now in the meane time, theſe varletes will not ſticke to ſay. O ſhall God bee an accepter of perſons? Forſooth as if God regarded in his election rich or poore, as if he regarded a noble man, more then a poore man, or a wiſe man more then an Idiot. For marke what it is to accept perſons. This word Perſon in the holy ſcripture importeth Looke or countenaunce, as alſo the Scripture vſeth it. But God chooſeth vs not for our fayre eyes. Who is it that diſcerned thee? wee alleadged yeſterday that of S. Paule: When God therefore chooſeth theſe whom it pleaſed him, it is in his euerlaſting councell, and in him ſelfe: that is to ſay, he hath his ſecrets which we ought to reuerence, without farther inquiry why ſeeing this is ſo, it is certain that we cannot ſay, that he accepteth perſons. And they which ſo ſpeake are doltes, beſides the malice that is in them. Now then they will ſay, And how is it that the one ſhalbe ſaued by faith and not the other, if all depend vpon the election of God? But yet heerein they ſhew to groſſe beaſtlyneſſe: For from whence proceedeth faith it ſelfe, but from the election of God? They ſay, ô the promiſes of God are generall, and God calleth all the world to ſaluation: It followeth therefore that all the worlde ſhalbe ſaued. Yea he would that al the world ſhuld be ſaued: but this is to make the reprobate inexcuſable. For the promiſes of God do vndoutedly cō taine our ſaluation: and wee ſhall not be deceiued leaning vpon them. But what? We muſt knowe from whēce the faith is which we haue. For when the goſpel is preached, why is it, that one ſort profite therin, & receiue it with due reuerence, & humilitie of hart, & the other doe not, but rather become worſe by it? This is, foraſmuch as they which were ordained to ſaluation (ſaith S. Luke ſpeaking of the preaching of S. Paule) they (ſaith he) did beleeue. Marke S. Paul who preached: it is certain that if euer there were dexteritie in a faithful teacher, it was S. Paule that had it: and yet, all were not good ſcholers: there was but one parte that receued his doctrin. Whence came this? was it of their induſtrie? was it becauſe they were euill diſpoſed? It is very true that God diſpoſeth: But that this cōmeth not from them, S. Luke ſheweth & preuenteth heere al mens dotages, and ſaith that they which were ordained to ſaluation beleeued. And mark alſo wherfore our Lord Ieſus Chriſte ſaith: That thoſe that his heauenly father had giuen him, ſhoul • not periſhe, but that he would keepe them to the ende.

Now when he ſaith, they which are giuen mee of my father: he calleth vs to that eternal election. He ſayeth alſo in an other place: Thine they were, & thou gaueſt them vnto me. Iohn. 17. And wherfore is it that the one belong vnto God & not the other? This is not in reſpect that they are mortall men: For our nature is alike: we are all created by one father: but the one belongeth vnto God, and the other are caſt off from him, becauſe it ſo pleaſed him. Hee acknowledgeth and accepteth the one for his owne: & the other although they be his creatures, neuertheles they haue no acquaintāce with him: he accepteth them not of his houſhold, in aſmuch as he hath ſhut them out from his election. We ſe then heere, how faith is a ſpeciall gifte of God, which proceedeth not from our free wil, not that we can of our ſelues goe forward, and that ſome are more able to cōprehend then others: but for that it hath pleaſed God to reueale his ſecrets to thoſe whome he hath elected. And therfore ſee alſo why it is ſaid in Eſaie: Who is he that will beleeue our hearing? For EſayEſay. 53. had preached of the death and reſurrection of our Lord Ieſus Chriſt: as if he had deſplayed the banner, to declare that euery one ſhould come to bee reconcyled to God, & that poore ſinners ſhould be receiued to mercy, that their ſatiſfaction & righteouſnes is altogither redy, & that God deſireth nothing but to bee mercifull to thoſe that ſeeke him: hath Eſay preached ſo? but he crieth out forthwith Who will beleeue our hearing? And why ſo? For he ſaw in ſpirit the preſumptiō & rebellion of vnbeleuers, becauſe they cānot yeeld thēſelues to be ordred by God: but are wild & haue always their mouth opē to reply againſt God: & forthwith they haue a wā dring fātaſie they may not obay. He ſheweth that his doctrin ſhal not be receiued of the greateſt nū ber: and addeth the reaſō: that the arme of god, that is to ſay, his ſtrength & power is not reueled to al: he ſheweth there that it is not in our ſelues that we haue • either mouing, • or entrance, nor preparatiō nor any thing whatſoeuer it be: but that it muſt be God that muſt worke therein. Nowe if it be ſo in generall: it muſt followe then that faith commeth from this roote of the election of God. Now touching the reſt when wee ſhall haue knowne this, there is no queſtion, that wee ſhould bury all that inſtruction which our Lord hath giuen vs in the holy Scripture. For after that he hath declared to vs his will, he exhorteth vs, he reprooueth vs, hee threateneth vs. If we were as theſe rennagate ſpirits, which ſay: To what purpoſe do you preach ſo much vnto vs: If God haue elected and choſen vs vnto himſelfe, we cannot periſh: and if we be reprobate, what ſhall all the doctrine, that ſhall euer be heard auayle vs? yea, but all agreeth very well, when we exceede not our bounds. We haue already ſayd, that faith cōmeth from election. Then like as God hath choſen vs, ſo alſo he calleth vs in time, as afterwards ſhalbe handled more at large. For the place wil ſerue there more fitly. But howe ſoeuer it bee, God is not contrary to himſelfe: and like as he teſtifieth vnto vs, that it is by his free mercy, that he enlighteneth vs by the faith of his Goſpel, and in the knowledge of our Lorde Ieſus Chriſt: ſo wil he that we walk in feare & carefulnes, that we be touched with his threatnings, that we be gathered vnto him: al this he willeth. And in deed, mark theſe two ſentēces, that men with their impudencie & raſhnes would weene to be contrary: and neuertheles they agree very well one with the other.Matt. 11. Ieſus Chriſt ſaith: Come vnto me all you that labour and are heauy loaden, & I wil refreſh you, & you ſhall finde reſt to your ſoules. See howe 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 cōtrary, 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 whē they haue heard the Goſpel: for then the deuill kindleth them in ſuch a rage, that they are more outragious thē 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: whē 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, whē 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 ſhalbe 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 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 ſtrickē 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▪ 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 ſhalbe 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 ſaluatiō 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 appearāce, 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

WEE ſawe yeſterday howe Iacob forſooke his meate for that ſpirituall benefite which GOD had promiſed vnto him: and heereby it appeareth that he had more care of his ſoule than of his body: Here we haue an example, though not altogither like in Iſaack his father, yet cōming very neere it. For we ſee how Iſaack had more regarde to the ſpirituall inheritance, than to all that concerned this brittle and tranſitorie life. Hee was oppreſſed with famine: & there is no doubt, but that it was not his eaſe to goe into Egypt. But when he was let by an expreſſe commaundement, it was a ſigne, that his courage tended thitherwardes: becauſe his commoditie likewiſe drew him: God ſtaieth his iourney, and hee obeyeth. Wee ſee then that Iſaack lefte not onely a meſſe of Pottage: but hee ſeeing that hee coulde endure much woe for a yeeres ſpace, notwithſtanding hee withhelde himſelfe, and ſought no refuge in Egypte: and remayned in the land of Gerar, which ſpecially coulde not be altogither exempted frō pouertie, which was a parte of that countrie: For it is impoſſible, when there is any famine, but that the neighbour and neere places muſt alſo feele it: It may eaſily be gathered, that then there was no dearth in Egypt. So that Iſaack heere ſheweth vs, that although temptations be great, if we bee deſtitute of that which is neceſſary to maintaine vs, that yet notwithſtanding we muſt alwaies hold vs to the wil of God, and rather forget all our caſes, and prepare our ſelues patiently to ſuffer al wante and neceſſitie, than to ſeeke our commodities, as it were, againſt the will of God. This is the firſt poynt that we haue to marke in this hiſtory. Nowe it is ſayde.

For there had beene twoo that Moyſes already had rehearſed vnto vs. Aſſoone as Abraham was arriued into the land of Canaan, hee was faine to depart: & this was a very hard combate vnto him, ſeeing that God had ſhewed him that land, & that he had cōceiued great ioy, for that he ſhuld be put in poſſeſſiō therof: & now a little after he muſt be chaſed out, and become as it were a poore vagabond, and go downe into Egypt, becauſe he found not any ſuccour elſe where. The ſecōd time he alſo withdrewe himſelfe into the lande of the Philiſtines, which was of the very ſame countrie that was promiſed vnto him, and vnder the Kinge of Gerar: not he of whom now mention is made: for all called him Abimilech, which is aſmuch to ſay, as My father the king: & this was not only an honorable title, but alſo expreſſed, that kings gouerned not by tyranny, & did deuoure vp their ſubiectes, but had a fatherly care ouer them whom God had committed to their charge. When then it is ſaide that this famine came as the other, this is to ſhewe vnto vs, that altogither like as God had proued the faith of Abraham and his conſtancie: ſo likewiſe he would call his ſonne to the like tryall. For as Iſaack was heyre of the promiſe, ſo alſo muſt it needes be that he ſucceed his father in that which was promiſed to the childrē of God: For we muſt ſhewe by the effect that we ſo eſteeme heauenly benefites, to which God hath called vs, that we paſſe through the worlde, and that we faile not, howſoeuer we be afflicted after diuers & ſundry maners. Marke then wherto Moyſes hath regarde, when he compareth theſe two famines: that is, to ſhewe vs that when Abraham was tempted, it was not onely for his owne cauſe: but his ſonne alſo muſte be like him. But by the way we are called the ſōnes of Abraham and of Iſaack: it behoueth then that our faith be examined, as it ſhall ſeeme good vnto God. It is very true that wee ſhalbe more confounded: and that is becauſe we haue not receiued ſo great a meaſure of ſtrength. Marke therefore the cauſe why God ſupporteth our infirmitie: but yet this is not to the ende that our faith ſhoulde bee idle. So then, we are heere warned by the ſpirit of God, that beeing in this worlde, wee muſt be ſubiect to many miſeryes, and that wee ſhall not haue an earthly paradiſe, to the ende to haue all our deſires, & to be ſo ſatiſfied that we ſhal lack nothing: but that it ſhall oftētimes ſeeme that God hath forgotten vs, that he hath taken the breade out of our hand, and that we ſhalbe in ſuch caſe, as if hee had condemned vs to periſh. When this ſhal come to paſſe, let vs not thinke it ſtraunge, and likewiſe let vs not be as young Nouices: but let euery one of vs thinke afore hand of that which may come vpon vs, and bee prepared to ſuffer all things patiently. The promiſe is well giuen vnto the faithful: Although the Lyons oftentimes ſeek their pray and find it not, & that they rore out for hunger, yet nothing ſhall be wanting to the Children of God. Marke then howe hee hath ſpoken thereof, in the thirtie and foure Pſalme.

WEE haue ſeene the temptation which happened to Iſaack, when hee was ſo preſſed with famine, that it inforced him too forſake the place of his habitation: For this ſhould at the leaſt haue byn, that God ſhould haue nouriſhed & fed him in that countrie which hee had aſſigned vnto him for an inheritance: But if hee would not accompliſh his promiſe vnto him, ſhould he not haue giuen him ſome little taſte thereof? But nowe when famine driueth him away, this is, as if God had forſaken him there, and as though hee had had no more care of him. Iſaack therefore had heere a greate combate to endure, ſeeing hee was as it were deſtitute of Gods fauour, which is common to all: For if hee nouriſh the contemners of his maieſtie, & the wickedeſt of the world, making his ſunne to ſhine vpon thē, & cauſing the earth to bring foorth fruite for their nouriſhment: what ſhould hee doe for them whom he hath taken into his cuſtodie, & adopted for his childrē? But yet ſee a greater temptation, ſeeing Iſaack was forbid to go into Egypt, & that God had ſhewed him a certain place of reſt, & would that he ſhould dwel there, vntil he might returne, & that the dearth were paſſed. Whē God then had led him thither as if he ſhould ſay, behold a corner to reſt in, which I do aſſigne thee: & there farther, that he feareth leſt he ſhuld be killed for his wiues ſake: & after that he was taken & reproued: mark further theſe tokēs of the wrath of god vpon him, in ſuch ſort that he could not be but in an horrible perplexitie. Nowe it is very true, that hee was wounderful weake, as wee ſhall ſee heerafter: but howſoeuer it was, the iſſue ſheweth, that God was not forgetfull of him. And this is ſufficient. For he will for a time keepe himſelfe ſecrete, in ſuch ſorte that the poore faithfull ones ſhalbe as it were loſt: but this is inough, that after that he hath humbled them, after that hee hath diſcouered their infirmities, that he ſheweth himſelf altogither to make them feele as it were by effecte, that all this while that it ſeemed to thē that they were quite abandoned from him, he yet in pitie looked vpon them. Marke then howe it came to paſſe with Iſaack.

Nowe in the firſt place it is ſaide that in ſteade of confeſſing that Rebecca was his wife, hee ſaide ſhe was his ſiſter. We ſawe the like in Abraham: But this is maruelous, that Iſaack had not learned this leſſon, by the experience that was giuen to his father and mother: for they were bothe chaſtiſed for their ouer great feare. And Iſaack coulde not bee ignoraunt of it. There is no doubte but his father had ſuch care (as we haue ſeene) to teach his familie, but that he had inſtructed his ſonne heerein: Take heed to thy ſelf: For I haue beene toſſed too and fro all my life long, the like may happen vnto thee: For God hath yet ſet me foure hundred yeeres before we enter into the poſſeſſion of that Countrie: it muſt needes bee that thou goe from one ſide to another. But I diſtruſted the protection of my God, and I haue receiued my paiment for it: yea I was chaſtiſed for it by a prophane king, that had no feare of God: a poore blinde wretch reproued me of my fault, and God made both me and thy mother aſhamed thereof, when we were ſo corrected there. Therfore fortifie thy ſelfe. There is no doubt, but that Iſaack had receiued ſuch inſtruction: but when he came to receiue the blowes, he had loſt all, & was deuoid both of reaſon and councel, and there is no doubt, but he had ſome diſtruſt in him. For faith wil alwayes miniſter vnto vs an inuincible conſtancie, to attempt nothing, but that which God alloweth.

Marke wherein we may knowe whether wee be well grounded in God, and ſtayed vppon his promiſes: that is, when wee ſhal bee in any trouble, in any perplexitie, and in any daunger, if we walke on alwaies in the path which GOD hath commaunded vs, and doe not decline therefrom, then he will guide vs in all our wayes. If then we haue this courage, onely to repoſe our ſelues vppon God, and to hope that he will helpe vs: then ſee an vndoubted tryall and proofe of our faith. But if we decline either on the oneſide or on the other, it is very certain that our infidelity bewraieth it ſelf, and that we ſhew (not hauing any victory againſt temptations) that we are not ſufficiently ſtayed, and that we haue (as a man would ſay) our ſtragling thoughts. For wee ſee that Iſaack fel to a very vnlawful thing, when to ſaue his life, he cloked the trueth as we haue ſeene.

This therefore is a token, that hee had no perfect faith: but that hee had ſome miſtruſt mingled with it. But in this he is not to be excuſed: and yet neuertheleſſe he was a mirrour of all holyneſſe. So then we haue al, good occaſion to hang down our eyes, and to knowe that when wee imagine that we haue well profited in Gods Schoole, yet we ſhall be farre off from our marke. And indeed it ſhalbe a very eaſy matter vnto vs, when we are farre of from all combates, to be the valiaunteſt in the worlde: but when they ſhal approch to buckle with vs, then he holde vs al affrayde. Thus then let vs knowe, that there is not one that hath not neede to pray dayly, that God wil encreaſe his faith, correcting the remnaunt of his vnbeliefe. Marke this for one leſſon. Now heervpon we haue one good aduertiſement: and that is, that when any danger befalleth vs, or that we feare to fall into any euill: that this is as it were a cloude to dazel our eyes, in ſuch ſort that we knowe not what wil become of vs, we haue no certaine counſaile, & the wiſeſt are ouertaken therin: Let vs not preſume to be ſubtile & ſharpe & to haue ſuch promptitude, to eſteeme that we ſhall alwayes be ſtrong and mightie, that we ſhall haue light harts, and ſhall find remedies in our brain when any trouble ſhall come vppon vs, let vs keepe our ſelues from ſuch arrogancie: but let vs rather acknowledge that God hath in himſelfe the ſpirit of wiſedome and of counſaile, and let vs run vnto him. And when we ſhall bee as it were oppreſſed and that we can not at the firſt reſolue our ſelues, let vs not bee as thoſe that alwaies forge and coyne new diſcourſes: but let vs goe vnto God, and pray him to ſhine vnto vs in the midſt of darkenes: yea and ſpecially let vs waite that we be not altogither preſſed downe: but let vs acknowledge the ignorance that is in vs. And foraſmuch, as wee haue not by a greate deale ſo muche ſtayednes as were requiſite, let vs both morning & euening pray vnto God that he will guide vs, and ſhewe vs what we haue to doe. Marke then that which we haue to learne by the exāple of Iſaack. But heere a queſtion might be aſked, whether hee committed ſo great a fault, ſeeing he lyed not: For we haue ſeene before, that Rebecca was his Couſine. Hee might then ſay ſhee is my ſiſter: For the worde in that language importeth aſmuch as of my blood or kindred. There is no queſtion heere neither of the firſt nor ſecōd degree. So Iſaack lyed not in ſaying that Rebecca was his ſiſter. And yet notwithſtāding al this, he faulted, yea indeed: For God is no Sophiſter, & doth not ſtay vpon a word as we haue declared before: but hee regardeth the intent.

When therefore wee ſhall haue well painted our wordes, and that there ſhall bee ſome goodly coulour and faire ſhewe to acquite vs before men, all this is nothing: For GOD ſoundeth the heart. And though men can finde nothing too ſay againſte our excuſes, yet this prooueth not that GOD is content therewith. And this which is heere, is a very good & profitable admonition. For how doe men commonly ieſt with God? It is true, that wee wil confeſſe that it belongeth to him to ſearch into our ſecret thoughtes, and that nothing is hidden from him: but yet ſo it is, that we deale with him after the manner of men: and which is worſſe, wee will altogither go beyonde him, & we will bleare his eyes: and we wil ieſte more boldely with him than with men. For although wee haue many ſtarting holes, which might diſcharge vs of blame, yet ſo much there is that we haue ſome remorſe, knowing other men will not iudge ſo thereof, this man is no beaſt, he may knowe my craft. When therfore wee haue thus diſguiſed our wordes, yet we ſhalbe alwayes in doubt, whether men bee ſatiſfyed or not. But when the matter is of God, wee doe nothing but wrythe our mouth, or rather mowe and ſnuffe at God: For we are as brute beaſtes, yea and worſe too in this poynt. But ſo much the more ought we to learne this doctrine: that is to ſay, that God careth not for all our goodly coulers: for they are nothing elſe but breeches of leaues, and this excuſed not our father Adam, that he came not out too make his account. What muſt we then doe? We muſt ſo acknowledg our faults in ſimplicitie, that we be firſt our own iudges: & when we ſhall once haue found out, that there was ſome crooked and indirect dealing, we muſt acknowledge that▪ it diſpleaſed God. For mark Iſaacks intention, it was to hide his mariage. It is true that the wordes which he vſeth are not ſuch as for which hee ſhoulde be called a lyer: but yet for all that there was ſome leazing in him. And whye ſo? Becauſe hee woulde not confeſſe his mariage: but woulde that it ſhould be vnknowen, and that men ſhould not thinke that Rebecca was his wife. Marke then in ſumme the thing we haue to learne: That is, that whatſoeuer wordes we haue in our mouth, nothing can iuſtifie vs, vnleſſe that our affection be pure and right, and that wee goe not in any bypathes, to ſtray heere and there. And when Saint Paule condemneth lying: hee addeth that euery one ſpeake in trueth to his neighbours. When we ſhall haue proceeded thus farre heerein, ſee how wee ſhalbe holden and reputed true before God. But if there be any ſleights or craftes, and that we indeuour to ſpeake ſo, that it cannot be vnderſtoode what wee ſay, and that it be ſo wreſted and turned, as if our tongue were double, in this wee are already condemned for lyers. This then in ſūme is that which we haue to learne vpon this point. Nowe when it is ſaid, That Iſaack feared leſt he ſhould haue beene killed for his wiues ſake:

There is no doubt, but that hee might thereby alſo haue taken occaſion, ſeeing (as Abraham his father alledged) that there was no feare of God in the countrie: not for that there was ſo outragious Impietie, that neither good nor euil was knowen there. For wee ſee howe the King of the Countrie ſpake: but foraſmuch as the true religion ruled not there, and becauſe there was nothing but Idolatrie, it ſeemed rather to Iſaack that all was confuſed. For in deede we ſhall neuer haue a ſure rule, to walke in equitie and right, vnleſſe we haue the maieſtie of God preſent, and that wee be holden in with that, as it were a bridle. Nowe when we knowe not what God is, and that we haue nothing but confuſe ſpeculatiōs, albeit that we haue ſome honeſtie, and though we haue the diſcerning of good and euill, and that wee are not giuen to hurt, nor to commit wrong and violence, yet ſo it is that there is no ſtayedneſſe in vs. For (as I haue ſaid) we cannot builde vpon any other foūdation, to haue a firme & ſtable building, but vpon the fear of God going before. Iſaack therefore might haue ſome occaſion to feare & to preuent daunger: but in the meane while he ought to haue knowen, of what force God his ſauegarde was, euen ſuch as it had byn before by experience declared vnto him: For if he had byn wel aduiſed, he woulde not but haue vnderſtood that God had his arme ſtretched out, for to haue ſuccourd him, & that inviſible maner: For he had ſaid vnto him: Feare not, for I am with thee: I am thy very large rewarde. It is true that this was not ſpoken expreſſely to him: but that which was ſpoken to his father, was aſwel ſpokē him. For he was the heire of that promiſe.

Seeing then he wayted not vpon God, heerein hee is reprooued of infidelitie. It is true that Faith letteth not but that wee may apprehende thoſe daungers, wherwith we are beſette rounde about: For Faith ſerueth not too make vs inſenſible. And this ſhould be no vertue, to vs to call vpon God: vnleſſe we were prouoked, ſeeing that we cannot eſcape daunger without his ayde: but there is a great difference, whether our feare bee ſuch as maketh vs to goe out of the right path: or rather bee as a ſpurre vntoo vs too prouoke vs too goe vnto God. If Iſaack had thought thus with himſelfe, It behoueth that I returne mee to my God: For I haue no other refuge, but to haue recourſe too his helpe: hee hath promiſed it mee, yea and I haue had already experience thereof in my neede. It muſt therefore needes bee that his trueth doe yet declare and ſhew it ſelfe towards me. If Iſaack had beene come thus farre, it is certaine, that his faith had beene ſo much the better tryed: and his feare had ſhewed, as if hee had beene ſtrengthened in God beeing weake in himſelf: but when he is ouercome with feare, and farther taketh ſuch counſaile as God condemneth: therein he frameth not himſelfe to the dutie of a faithful man. When Iſaack went thus, heerin he ſheweth he feareth, in aſmuch as hee was not ſufficiently giuen to the word of God, and that his faith was not well reſolued: but in that he wauereth & varyeth, heereby hee ſheweth that hee did not ſtedfaſtly truſt in God as he ſhould.

But now we ſee Iſaacks fault, wee muſt ſo much the rather be warned (as we haue already ſaid) that in all the obiects which we ſhall haue to make vs affraide, that wee alwaies do God this honor, that there is ſufficient in him too remedy it, that if we call vppon him, and after that wee vſe the meanes that he hath left vnto vs, and which hee alloweth, without going beyonde our boundes either to the right hand or to the left. Iſaack therefore did no wrong at all to them of that countrye, but to God, which is much more. And moreouer, he is not wholly to be excuſed, ſeeing he cōceiued ſuch a iudgemēt of his owne head: For although there were no feare of God in that place, nor true Religion in that countrie, yet ſo it is that true charitie is not ſuſpitious. None had yet done him any ſcath or iniurie, ought he then at the firſte daſhe to haue condemned them? For this cauſe God ſuffered this euill to come vpon him: and yet ſheweth him ſingular mercie: For his wife might haue byn rauiſhed, as alſo might haue come to paſſe to his father.

Beholde a king which is of the countrie of Gerar, & yet God bridleth him frō doing any hurt to Iſaac, yea knowing wel that he had no ſuch vertue in him ſelf, as was in his father Abrahā, like as we haue ſhewed already: & mark alſo wherfore God preuenteth him, when he had determined to goe into Egypte hee withdraweth him: as it were by force, & forbideth him to go out of the lād which he had promiſed him. Wee haue ſhewed already that God according to the meaſure hee hath giuen vs, doth alſo proue vs. He worketh therefore in all men, as in ſundry ſhoppes and by inſtrumentes which are not of the ſame power. And ſo, marke Iſaack who was ſpared for once: but alſo wee ſee how pitiful & kinde the Lord was vnto him, whē hee looſed not the bridle to Kinge Abimilech to do that vnto him which wadone vnto Abraham his father. For if we demaund, why it fell out at one time, & not at an other. It is certain that God gouerned this by his wonderful counſail: For after he once loſeth the raines vnto men, it is certain that they paſſe their boundes. And it is ſaid expreſly that he holdeth the hands of Kings in his hand, and that he turneth them hither and thither as he thinketh good. So then it behoueth vs to conclude, that the heart of the kinge of Gerar was holden that it deſired not Rebecca: otherwiſe he had beene ſubiect to that concupiſcence, that poore Iſaack ſhuld haue byn therby tormented euen vnto the vttermoſt & had byn ſwallowed vp with terible diſtreſſes: but (as we haue ſaide) God who is faithfull ſpareth his owne, or tryeth them more to the quick, according to the power that he knoweth to be in them.

Moreouer when we ſhalbe ſo fearefull and ſo weake, that with much a doe, we ſhall bee ſcarſe able (as a man woulde ſaye) to beare one filip: yet let vs truſt that God wil giue vs ſtrength, when it ſhal pleaſe him to draw vs out to a more hard trial: but notwithſtanding this ought not to make vs careleſſe. If I feele my ſelfe feeble, and that I ſay, ô, God wil ſpare me, for, he knoweth that I can beare nothing: it is certaine, that I ſhalbe puniſhed for my vnthankfulneſſe. And why ſo? So farre foorth as we are weake wee muſt run vnto him, who hath all power to ſupply our wantes. And therefore let vs learne when it is ſaid that God wil helpe vs, and that hee will giue vs ſtrength to endure all the combates, which ſhall bee directed againſt vs, this is to the end we ſhould learne to exerciſe our ſelues in prayer day by day. And therfore let vs not be ſluggiſhe, becauſe it is ſaide that God ſtrēgtheneth his, al after as it ſhall pleaſe him to draw them into tryal: but let this ſerue to make vs alwayes to looke more neerely vnto our ſelues: and after we knowe our miſeryes, that wee ſhould ſeeke for remedie, and pray him that it woulde pleaſe him neuer to ſuffer vs to fall in any ſorte whatſoeuer, but that hee will ſupporte vs, or elſe when he will that we ſhall fight more couragiouſly, that he will giue vs wherewithal that we may be armed from aboue, as he knoweth beſt alwaies howe to giue victory to thoſe that truſte in him, and who fight not but vnder his banner. Marke then cōcerning the diuerſitie we reade betwixt Abraham and Iſaack. Now it is ſaid: That the King ſawe Iſaack ſporting himſelfe with Rebecca his wife, and that afterwardes he called him, and ſayd vnto him: For a trueth that is thy wife.

By this we may ſee that there was a great deale more integritie at that time, thā there is at this day, and that whordomes and diſſolute liues were not ſo common. For ſome men at the firſt daſh would haue ſet vp a ſiniſter iudgement againſt Iſaack. It muſt needes be therefore, that men had more honeſtie, then is to bee ſeene in our time. And ſeeing there is no doubt, that Iſaack getting this reputation amongſt al, that he was no villain nor whoremonger, that vnder couler of ſaying ſhe was his ſiſter caried a whore after him. There is no doubte (I ſay) but when both hee and his manner of life was knowen, but that euery one was perſwaded, that he was an holy man, and fearing God, and that he was not giuen to any ſuch vices and enormities.

And this is a poynte which wee oughte well to marke: For there is no man that woulde not bee counted an honeſte man: and ſo ſoone as men doe conceiue any euill of vs: wee think that they doe vs greate wrong: and yet in the meane while we regarde not to vſe the meane, that ſhould not cauſe vs to be ill thought of, and how to auoid that men ſhoulde not charge vs with blames and faultes. The meane were ſo to beare and order our ſelues, that all might haue their mouthes ſtopped: that firſte of all the feare of God beare rule in vs, & next that wee haue our conuerſation with men, in loue & in vprightneſſe, euen as God hath commanded vs the ſame. If we haue this, it is certaine that we ſhall ſtop vp many wicked mouthes. But it is very true, that the holieſt and godlyeſt, men can not many times let the wicked to ſpeake euill of them: For was not the Sonne of GOD himſelfe ſubiecte vnto ſlaunders and opprobryes? Was it not vpbraide him, that hee blaſphemed againſt GOD his father. But yet for all this, the Scripture ſayeth not without cauſe, that then wee ſtoppe the mouthes of the wicked, when we ſhunne all offences, and when we doe not only labour to abſtaine from euill, but alſo from all ſhew of euill.

Wherfore they that haue ſo great care of their credite and reputation, that they cannot abide to be abaſed either in one reſpect or other, et thē haue regarde to the meane: that is to ſay, let them preuent that they be not iuſtly blamed, & herein they follow the example of Iſaack. For we ſee that being a ſtraunger in a barbarous Countrie, where there was nothing but Idolatrie: neuertheleſſe ſo it is that he is yet eſtemed for a man fearing God, and that they could not rayſe vppe an euill iudgement of him. And why ſo? Becauſe they were conuinced of the contrary by his good life and honeſtie: Let vs doe the like, & it is certaine, that we ſhall ſtop many ſlanders and many reproches. But yet we haue further to note, that thē there was ſuch honeſtie amongſt men, that if a man ſported familiarly with his wife, it was in mariage. But now a dayes all is ſo ouerflowed, that a man muſt ſhut his eyes againſt the greateſt vilanyes of the worlde. Let a man goe into Courtes, ô, it is certaine that therein the wickedneſſes are ſo vnruly, as a man can beholde nothing more. And eſpecially if a huſband ſee his wife to bee allured with an other mans eye, and that ſome doe abuſe her thereby as though ſhe were an harlot, he muſt ſet a good countenaunce vpon it: for if hee ſhewe any ſigne, that he is greeued therewith, and that hee doe not laugh at it, as others doe, ô, ſay they, he is a iealous foole & a dizarde. Loe how it is in this caſe: For men are come euen to the heape of iniquite, in ſomuch that they haue loſte all ſhamefaſtneſſe, beecauſe they are giuen to ſuch beaſtly libertie, that there is no more honeſtie amongſt them. And I woulde to God this miſchiefe were in no place elſe but in theſe courtes: But it is euen a deluge or floude, which a man ſhall ſee in all eſtates, yea euen to the leaſt, ſuch ieſtures of incontinencie, & diſſolute wantonneſſe, that it is pittie to beholde. But let vs marke how farre off wee be from theſe men which were as it were miſerable blinde ones hauing no knowledge of God, hauing no lawe writtē, no nor yet any reuelation: & yet notwithſtanding they had this honeſtie, that none ticked nor toied ouer familiarly with another mās wife. nor had any geſtures whereby any euil might be ſuſpected, as we ſee heere. For trueth (ſaith he) this it thy wife. And wherevpon doth he conclude it? It is becauſe that vice was not accuſtomed there: and it was not come in vſe nor in poſſeſſion amongeſt men, in ſuch ſorte but that they might eaſily diſcerne betwixt mariage and whoredome.

Now this teacheth vs ſo to behaue our ſelues ech towardes others, that there bee no vnchaſte lookes, no vicious geſtures: but that we be in ſuch ſort pure from all euill, that euen before men wee giue no occaſion to ſpeake euill, nor yet to thinke euill of vs. It is true that he ſpeaketh here of ſome geſture which was ouer familiar to a ſtraunge man: For it needeth not that we ſhould bee ſo auſtere, that wee can not liue togither, without giuing occaſion of euill: and yet in the meane time liuing in familiaritie, yea and ſporting our ſelues with all honeſtie, ſhewing that wee haue chaſte hartes, chaſte eyes, and all our ſenſes chaſte.

But when Iſaack played thus with his wife, he made ſome ſigne of a huſband to his wife: ſo that it might bee iudged either this man is a whoremonger, or elſe hee muſt needes be her huſbande. Nowe to think him a whoremonger, they could not, becauſe he had behaued himſelfe honeſtly in the feare of God, and with the good wil of euery one in the countrie of Gerar: he muſt therfore be eſteemed for her huſband. But heerevpon Iſaack confeſſeth his faulte: but hee confeſſeth it alleadging that he feared, leſt he ſhoulde haue beene killed. Here things are rehearſed more briefely, then we haue ſeene before. For Abraham was rebuked more ſharpely: & likewiſe he maketh a more long excuſe therof. I did knowe (ſaith he) that there was no feare of God in this Countrie. Onely Iſaack ſayeth, I feared leaſt they would kil mee.

Now he ſheweth heere that although Rebecca were his ſiſter, neuertheles ſeeing that his purpoſe was to cloke the trueth: it was to be condemned. So likewiſe, when we will be very ſubtile for a time, let vs not bee ſo obſtinate as altogither too maintaine all that wee haue ſayde and done (although there be ſome fault in vs:) but let vs frankly acknowledge it. For Iſaack might haue ſayd, yea, ſhee is my ſiſter. But notwithſtandinge that which he had ſayde, he addeth that he was to be blamed, as alſo Abimilech did: For 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 ſhalbe 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, whē it ſhall be moſte like that they muſt fall vpon our heades. Loe what we haue to put in practiſe by the example of Iſaack. 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 thē 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, whē 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 correctiōs 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 off, & that by good right. But if heerein wee ſuffred alone, there were no daunger: the worſte is that the name of God is blaſphemed through our wickedneſſe.

So then, let vs learne by this example to become ſo tractable & apte to be taught & wrought vppon, that when GOD ſhall reprooue vs, wee willingly ſuffer our ſelues to bee condemned of him, and that we be aſhamed of our ſelues: to the ende that our ſhame and infamie be not diſcouered and laide open to the whole worlde. Loe then what we haue farther to learne of this place. But it is ſaide that Abimilech complayning to Iſaack added.

Concerning the firſt pointe, heere Iſaack is reproued, of his inconſideration and follie. For that aſmuch as was in him, hee layde his wife open to be defyled. And why ſo? Wee haue ſeene beefore that the huſband ought to be as a vayle or couerture to his wife. When a woman ſhal be maryed, and that her huſband ſhall liue with her doeing his duetie, this is to the end, ſhee may be there as it were in ſauegarde, and that none come to deceaue nor defile her. Now therfore Iſaack, for the diſcharging of his dutie, ought to haue beene as a vaile or couerture to his wife: that is to ſay, vnder the name of a huſband and of mariage: he ought to haue let that none ſhould haue attempted to withdrawe her, whether it were to haue her to wife, or after any other manner: For mariage is as a ſauegarde, (as wee haue ſaide) and God woulde haue it honoured in all ages. And although adulterers woulde abandon it, as Swine and Aſſes: yet notwithſtanding they haue alwayes had remorſe in it: and euermore euen amongſt he Panims, adulterers went not vnpuniſhed. It is knowē that if euer any thing in this world was priuiledged it was mariage: yea, & thefts & other crimes ought a great deale rather to bee borne with, then ſuch enormities: to wit, when the couenant & cōpany which God hath dedicated in his name, to the ende it ſhould be holy, as it were ſeparated from prophanation, is violated.

When therefore this was violated, the Painims knewe that it was ſo greate an abhomination, that in no wiſe it ought to bee borne with, Now therefore by the way, Abimilech findeth faulte with Iſaack, concerning this, that hee had thus proſtituted his wife, aſmuch as lay in him. And we are taught by this doctrin to meete with daungers afore hand, and not to tempte God by our raſhneſſe and follie. Let vs take good heede therefore howe wee cloke euill, and (as a man would ſay) ſhut the doore againſt God: ſo that through our raſheneſſe and vnaduiſedneſſe God be offended. Loe then the wiſedome which wee ought to haue: and therefore becauſe we haue it not, we muſt aſke it of God. But now for the ſeconde matter Abimilech ſayth: Thou haddeſt made great euill to come vpon vs.

And howe? when any of the people had committed adultery, & that he had ſo offended, what greefe ſoeuer it had beene, hee ſhould onely haue deſerued to be puniſhed: and ought then a whole countrie to haue anſwered it? Nowe we ſee heere that a miſerable heathen, an vnbeleeuer, and a poore blinde perſon, knewe that the land ſhoulde be defiled by an adulterer: and that if this remained vnpuniſhed, notwithſtanding before God, loe an whole people culpable therein, in reſpect of the temporall puniſhment. It is true that God knoweth how to turne the chaſtiſements that hee ſendeth to them that are innocent from that faulte to their profite: For if they ſuffer, which conſented not vnto the euill, this ſhall not bee altogither as if they had beene faultie: But God turneth this to their ſaluatiō. In the meane while ſo it is that he neuer chaſtiſeth thē without cauſe: if we ſee it not now with our eye, yet when all thoſe regiſters ſhalbe opened, then we ſhall finde, that God hath not gone (as they ſay) indirectly and awry. And when hee ſendeth generall puniſhmentes vpon a whole people, for one particular fault as it ſemeth, neuertheleſſe he knoweth well that all bee not innocent therein, as it is expreſſely ſaid heere, and as alſo Abimilech vnderſtoode. For when adulter ••• are committed, and be not puniſhed, loe an infection which creepeth ouer the whole land: but ſhall we yet ſay that a man is innocent therin, when we cloſe our eyes, & when we ſuffer all this to ouerflowe? Although a man be no iudge but a priuate perſon, yet he ought to oppoſe himſelf aſmuch as lyeth in him.

Nowe on the otherſide there is not any one, but he ſpreadeth the ſayle in ſteade that hee ſhould let the euill: if wee had the courage and zeale of God, we would procure that he might bee ſerued and honoured, as he is woorthy. But this wee doe not: there is a certaine faintneſſe and ſluggiſhneſſe in all. To be ſhort, vices neuer raigned, and had ſwaye in any Countrie, but bothe greate and ſmall were partakers therein, by reaſon of their too much patience or diſſimulation or coldeneſſe. Marke then why God puniſheth ſinnes not without cauſe.

But moreouer concerning adulterie, wee ſee what a miſerable Heathen hath pronounced. Let vs therefore bee aſhamed when ſuch a greate euill ſhall raigne in the middeſt of vs: and let vs know, that there ſhal neede no other Iudge to condemne vs, vs (I ſay) that haue beene baptiſed in the name of our Lorde Ieſus Chriſte, when we ſhall maintaine ſuch filthyneſſes & infections, ſeeing a poore miſerable blinde Heathen, knewe well what haynous enormitie there was in ſuch a vice. Loe then what we haue to learne, that wee may make our profite of this place. And farther, let vs learne to honour Mariage, ſeeing God hath dedicated it, and that it is a couenaunt which he hath conſecrated in his name: that alſo it bee maintained in his honour and dignitie, and that bothe Huſbandes and Wiues dwell in ſuch honeſtie one with the other, that eche one may gouerne their houſes in peace and quietneſſe, and that there bee no looſneſſe amongſt vs: but that wee knowe that we haue better profited in the Schoole of GOD, then our Father Iſaacke had doone in this poynt, foraſmuch as hee declined therein.

But now let vs proſtrate ourſelues before the high maieſtie of our good God, in acknowledging our offences, praying him that it will pleaſe him, to make vs feele the infirmities & vices that are in vs, to the end that we may bee diſpleaſed therwith, in ſuch ſorte, that we may fight againſt them, and not to giue our ſelues any libertie therein: and when we haue offended, that we may bee touched with ſuch repentaunce, that we may returne to him, and mourne for them, vntill he haue reformed vs by his holy ſpirit, and haue drawen vs into a good way, after that we ſhall haue ſtrayed from it. And that withall he would in the meane while ſo ſupporte vs in our weakeneſſe, that we neuer leaue to be his Children, albeit we honour him not as our father, as were meete. And that he will not onely ſhewe vs this fauour, but alſo to all peoples & nations of the earth &c.

Beholde then Abimilech who ſheweth that God had euen inforced him & inflamed him with ſuch a zeale, that he had this fault in great deteſtation, for he knewe that it was diſpleaſing to God. And therevpon he cauſed his Proclamation to be made, that no man ſhoulde touch Iſaack nor his wife, vpon paine of death. This is yet another commendable poynt: It ſeemeth therefore that Abimilech was wholly become fearing GOD: but ſtraight way after he ſaith vnto Iſaack, Away, get thee hence. He driueth out Iſaack: hee knoweth that Iſaack is vnder the protection of God: and when hee attempteth any thing againſt him, is it not as it were to diſpite God, and to breake the ſauegarde which hee hath ſet vpon his ſeruaunt?

Let vs learne therefore, that ſeeing it is ſo, to be ſo cōuerſant amongſt thoſe which haue no feare of God, as that, if they be gentle & curteous for a time vnto vs, & afterwards be changed, that wee beare it with patience, and that wee bee ready too ſuffer iniury of them, after they haue don vs good. Moreouer let vs knowe that vnleſſe God haue imprinted his feare in vs, and giuen vs a liuely roote of it, we ſhould neuer haue any cōſtancy or ſtaiednes in vs. Let vs pray vnto him that it wold pleaſe him to ſhew vnto vs by effect, that he hath truely renewed vs by his holy ſpirit: & that we haue not a zeale like vnto a fire of ſtubble which quickly goeth out: but that wee may deſire alwayes to march on forwards in his obedience and to continue therein: and although that we ſomtimes ſlide from it, as we are very weake, notwithſtanding that wee be not cleane miſſeled and caryed away from him, but that we may followe on our courſe euen vnto the ende. And ſo we haue too beſeech him from day to day, that he will increaſe in vs the graces of his holy ſpirit: for were our deſire neuer ſo good, it is certaine that wee ſhoulde be quickly colde: and as our nature is vnconſtant, wee ſhoulde from this day ere too morrowe bee chaunged, were it not that God continued to gouerne vs. This is it in ſūme that we haue to marke. Now the reaſon that is heere brought by Abimilech, is taken from common experience: For wee knowe that rich men deſpiſe the poore, & he that hath muck, thinketh that others are not equall vnto him: thervpon is hee by and by puffed vp with pride and boldenes, and crueltie followeth: as it is ſaid, Men are like vnto horſes, when they are well fed, they are wanton and vntamed, they kick, they bite: to be ſhort, they will not be ridden. And thus fareth it moſte commonly with men. So then, when a man commeth to be of great ſubſtance & wealth, it is certaine that by nature he wil be bent to aduaunce himſelfe, and pride will beare ſway in him. And ſo is it expreſſely ſaide of Sodom, That when they had great abundaunce of wealth, they became proude, & afterwards followed crueltie, ſo that they had no pittie vpon their poore neighbours to help them. And this is as it were almoſte an ordinary matter.

So then, when Abimilech ſayth vnto Iſaack: Thou art ſtronger than we: departe therefore and get thee hence. This is becauſe men doe abuſe the graces of God, and cannot content them ſelues with ſobrietie nor modeſtie, when God doth aduaunce vs.

Now we knowe heereby, howe peruerſe wee be: for in that God ſheweth him ſelfe liberall towards vs, it is certaine that he draweth neere vnto vs, and draweth vs neere vnto him: & this ſhould giue vs an occaſion to humble our ſelues ſo much the more. For ther is nothing that ought more to bring vs into order, and to doe our duetie, then when God ſheweth him ſelfe on this ſort vnto vs, and that we walke as it were in his ſight. But if wee abuſe his graces, and (as I haue already ſayd) if riches ingender in vs both pride and preſumption, and therevpon contempt of thoſe which are our inferiours, and afterwards crueltie, ſo as wee torment one and moleſte an other: wee deuoure this man heeere and that man theere, is not this to turne light into darckneſſe? So then we haue to knowe the peruerſitie which is in vs, and wherevnto we are not onely inclined, but alſo giuen, vnleſſe that God doe withdrawe vs from it. Nowe when God dealeth wel with his children, it is certaine that he doth correct this vice in them, that they haue no luſt to aduaunce them ſelues, to put out their hornes, and to ſhew foorth their iolities, and to treade vnder their feete thoſe which are not equall vnto them: and we haue already declared, that there is alwayes mingled a certain cooling, to the ende they ſhould not glorye and flatter them ſelues too much in their felicitie. Howſoeuer it bee, it muſt be that he work heerein by his holye ſpirite, for there will neuer be any modeſtie in vs, when ſoeuer any occaſion is offred vnto vs to aduaunce our ſelues: The pille of an Onion (as the common Prouerbe ſayeth) is enough to make vs to forget from whence wee are, and to make vs drunken with arrogancie, and too deſpiſe all other.

But Iſaack was not ſo giuen too pride and preſumption: and Abimilech doth him wrong. But (as I haue ſayd) hee meaſured it according to the common Elle, becauſe that the faſhion of men is alwayes to oppreſſe the leaſt, when they can doe it, and to take, leaue according to their might to hurte.

And therefore it is that Abimilech ſayeth: Thou art more ſtronge then wee. And hereupon wee haue to note that God admoniſheth vs by this common example, to cary our ſelues peaceably & modeſtly: when wee haue any occaſion offered vs to make any account of our ſelues: that we lay it aſide, & be ſo much the more carefull to keepe our ſelues in our degree, yea in the baſeſt, and in the meane while, if it pleaſe him to bring vs down and to holde vs in a lowe and deſpyſed condition, let vs knowe that he doth it for our good, & that it is as a preſeruatiue medicine: and let vs know, that if wee were aduaunced to any highe place or honor, that it would be to make vs ſtarke blind. And this is it that we haue to beare away in this place. Now it is ſaide afterwardes: That Iſaack came into the valley of Gerar.

He went not quite out of the countrie: but hee went aparte, to the end not to be any more in their ſight, & to take away all occaſion of malice, from all the inhabitantes of Gerar: for we know what manner of people the Philiſtines were. Heere we ſee in the firſte place the patience of Iſaack: who not onely replyed not: but to purchaſe peace and reſt, truſt vp his baggage & went his way, to pitch his tent elſewhere, and heerein he hath ſhewed his humilitie. It is true that he wente not quite out of the countrie: but yet notwithſtanding hee might haue made ſome reſiſtāce, for to haue taryed in that place, where he had as it were taken a Farme. We haue ſeene that his father Abraham had as it were prepared a litle armie in his houſe: he might haue therefore doone the like, and ſo might haue withſtoode the wronge which was doone vnto him. But hee is ſo farre off from this, that hee is as it were a Lambe: and Moyſes ſayeth not, that hee mooued any greate contention, or that hee ſkirmiſhed, though he were chaſed from them & that wrongfully, after they had receiued him, and after they had ſhewed him ſome ſigne of curteſie: but hee leaueth all. So then we are taught when wee ſhall be oppreſſed, to beare our wrongs patiently, and not to take the ſwoord in hand, to worke our reuenge, when it ſhall ſeeme that wee haue a iuſte cauſe before men. For wee knowe what is commaunded vs: to wit, to giue place vnto wrath: that is, to ſuffer that God reuenge for vs, and ſo let vs followe our father Iſaack, in that that hee ſuffred him ſelfe, to be wickedly driuen out of the countrie, where hee had ſo behaued himſelfe, that hee ought rather to haue byn beloued of all. For what occaſion had they giuen them that they ſhould ſuſpect any euill in him? And yet notwithſtanding they caſt him out, and ſay that he is too ſtrong, as though hee had abuſed his greatneſſe. So this is one leſſon touching this retraite of Iſaack, where it is ſaide that he came into the valley of Gerar.

Nowe Moyſes addeth another temptation, which was very hard vnto him: and that was that he had digged the welles that his father Abraham had digged in his life time, and that he kepte the ſame names that was giuen vnto them. Heere wee ſee in the firſt place the malice of the Philiſtins, although that Abraham had liued very curteouſly amongſt them: yea and that Abimilech this mans predeceſſor, had made a league with him, & came to ſeeke him, and Abraham in way of homage, had giuen him one of the Welles that he had digged, which he had bought againe, and had preſented the homage vnto him as wee haue ſeene: yet notwithſtanding all this, that they came to damme vp theſe welles. They knew that Abraham was the ſeruant of God & a Prophet: God had maintained his quarrel, and they had a viſible teſtimonie therof: for euen the houſe of Abimilech had beene beaten, and GOD hadde ſcourged it: and therefore they might haue beene moued thereby to haue ſuffered him: and albeit they had not for a time beene well aduiſed, ſeeing that Abraham hadde proteſted that hee woulde not doe wronge nor hurte any, as hee had beene ſworne too Abimilech: they ſhoulde haue contented them ſelues heerewith: they hadde knowen the man to be very loyall, and keeping his promiſe where he had made it: notwithſtanding to the end he ſhould neuer returne againe, they dammed vp the Welles which he had digged: for there is no doubt, but this was doone to the ende to ſhut him out from comming any more amongſt them: For as he was a ſtraunger, hee might haue ſoughte out a place fitte for him to dwell in: as if you would ſay, at the leaſte wiſe I ſhall haue Water, and againe there is ſome paſture for my Cattel. So then, hee might haue returned backe againe: but what doe they? ô when the water ſhall be taken away from him, hee ſhall be conſtrayned to ſeeke paſture elſe where: hee can neuer returne hither againe. See heere a vile & miſcheuous malice: but let vs knowe that it is Gods will, that his childrē ſhould be ſo moleſted, to proue their patience. And againe, let vs note that all falleth out to the confuſiō of the wicked, when they are ſo vnkinde againſt the ſeruants of God: For it is certaine that if Abraham had, dwelt there, the bleſſing of God had reſted in that Countrie. And when it is heere rehearſed of Iſaack, that he gathered in an hūdreth folde ſo much as he ſowed, there is no doubte but that the land was fertile, and that all his neighbors taſted of the fauour of God. To be ſhort, the children of God alwayes giue ſome ſweete ſauoure of his mercie: and wee haue ſeene that which was ſaid of Sodom and Gomorrhe, that if God could onely haue but founde one ten, the Cittie had not beene ſuncke.

But ſee the contemners of GOD and the vnfaithful, who driue out the faithful from amongſt them, and cannot abide them: and this ſhall alwayes turne to their owne confuſion. In the mean while God will haue pittie vpon his owne, and howſoeuer they be thruſt out of the worlde, are perſecuted, and haue not where to ſet their foote, yet will he alwayes finde ſome refuge and ſhadow for them: but yet we muſt bee armed with greate patience, when men are ſo cruell vnto vs, that wee can finde no equitie amongeſt them, that they are as mad beaſtes: yet muſt wee endure all this, that we may be armed with the ſpirit of God, which is the ſpirite of lenitie. For certaine it is that wee neede nothing to make vs to caſte out our poyſō: For we are ſo delicate & nice, that we can ſuffer nothing, and we are alwaies ready to reuenge our owne quarrels. Wee ſhall therefore neuer bee ſo gentle, to beare the wronges that are doone vnto vs, vnleſſe that GOD gouerne vs by his holy Spirite: but howſoeuer it bee, the example of the fathers is heere ſet before vs, to the ende we ſhould learne, not to vexe and diſquiet our ſelues too much, when men torment vs in any maner of ſorte whatſoeuer.

Moreouer it is ſaid heere expreſſely, that Iſaack kept the names of the Welles, as we haue ſeene of Berſeba, which was the Well of the othe, in aſmuch as Abimilech had there ſworne with Abraham. Nowe this was to maintaine poſſeſſion: For this was aſmuch as a publique inſtrumente or Indenture, or rather more. Abimilech had made a league there with Abraham: Loe, a promiſe made with a ſolemne ceremonie, Abraham had acknowledged homage vnto him for the Welles: the name teſtifieth the ſame. So that Iſaack pretendeth that the inhabitants knew, that this was a parcel of the inheritaunce which his father had purchaſed, for him, and therfore that it was his owne by law. But all this preuaileth nothing, what iuſt title ſo euer he had, yet notwithſtanding they ceaſſe not too quarrel againſt him. Thus we ſee, howſoeuer the children of God ſeeke nothing elſe, but to inioy that which is their owne, and which it is lawful for them to vſe: notwithſtandinge they ſhall bee thruſt from it. For the contemners of God are impudent: and what ſoeuer men alleadge vnto them, yet neither reaſon nor equitie can preuaile with them, and be made account off. When we ſhall ſee the like at this day, let vs not think it a newe and a ſtraunge thing. There was more ſimplicitie in that time then, and yet neuertheleſſe we ſee that Iſaack muſt be thruſt from all that which he pretended as iuſtly to be his, as was poſſible.

Nowe therevpon it is ſayd, that he gaue names to theſe two Welles which were takē from him, that is to ſay, for which he was drawen into law: that is to ſay, from which he was put: For it booted him not too pleade, as at this day: but by violence hee is driuen out of poſſeſſion. Nowe there is no doubt when hee gaue theſe names of ſtrife and brable, or contention, but that this was doone, as if he made his complaint to God, when he ſaw that mens eares were deafe, and all reaſons excluded: he hath no other way, but this to ſet vp a memorial, to the end God might haue pittie vpon him. Now therfore let vs learne, when we can gaine nothing by bringing foorth our titles and right to keepe that which is ours, & that which is giuen vs: that yet notwithſtanding wee leaue not off to truſt that in the ende God▪ will haue pittie vpon vs. Loe then what wee haue to doe: That is, that aſmuch as lyeth in vs, wee indeuour that men may leaue vs in peace, and that they come not to deuoure vs. This ſhall alwayes be lawfull to the children of God: For howſoeuer wee bee commaunded to be as ſheeepe amongſt Wolues, yet hath God permitted vnto vs a peaceable defence, inaſmuch as he hath taken vs into his hands.

We muſt indeuour therfore, aſmuch as lyeth in vs, to repell all violences, wrongs, outrages and ryots, that ſhalbe done vnto vs, & all moleſtations that can be deuiſed againſt vs. Haue we done this? If we gaine nothing, and that men be ſo obſtinately bent to miſchief, and ſpecially if they be poſſeſſed with ſuch furie, that all reaſon be troden vnder foote amongſt thē, let vs haue recourſe vnto God, and pray him that it wil pleaſe him too take oure cauſe into his owne hands: and doubte wee not, when men ſhal become ſo vncurteous, that they ſhal deride at whatſoeuer we can alledge, that in the ende God wil take order with them. Lo then what we haue to beare away of the example of Iſaack, when he named the welles. Strife, debate & contention. For this was not of Choler, or of the Splene: as there are very many which wil reuenge themſelues, and caſt out ſome iniurious word: but Iſaack commended his cauſe too God: as alſo wee are exhorted by Saincte Peter, that if wee bee enuied of men & can find no remedie at their hāds, that then we wait whē God will put to his hand, as ſurely he wil.

Nowe in the ende it is ſaide, that Iſaack hauing digged a Well for which hee was not aſſailed, that hee named it Reb • boh as if hee ſhoulde ſay, Largeſſes: and ſpecially hee putteth it in the plural number: and contenteth not himſelfe to ſay. Loe a Largeſſe but he ſaith, beholde the Largeſſes which God hath beſtowed vpon vs. Wee yet ſee more plainely that which I haue touched before: That is, when Iſaack was in ſo greate diſtreſſe that hee had no water to drinke, that men were ſo cruell vnto him that hee could not drinke of the water which he had digged by his owne labour, and by the handes of his familie, that hee remitteth this matter to GOD, who is the iuſte Iudge.

But contrarywiſe, when God had compaſſion vppon him, and that men came no more to torment him, and that hee had water to drinke for him ſelfe, and for all his company: Oh well ſaith hee. This is God that hath beſtowed this vpon me. He ſayth not ô: in the end yet I haue obtained my purpoſe, Theſe wicked ones haue let me alone at the length: nowe let vs take our eaſe? Hee ſpeaketh not ſo ſimply, as a prophane man would haue doone, but he would haue a memoryall of thanks giuing vnto God, as he had ſet vp memorialls of his complaint to drawe the Lord to haue mercy vpon him.

Likewiſe his minde is, now that this benefite of God ſhould bee as it were ingrauen there, and that men ſhould ſpeake of it, not onely for three dayes, but after his death: and that they ſhould acknowledge that Well a ſigne of the fauour that God had ſhewed him. And let vs note this circumſtance: For hee ceaſeth not to giue GOD thankes with a quiet hearte, though hee hadde beene a longe time afflicted. When wee haue endured long the like troubles, the graces of God are wont to bee darkened by that feeling of our euill: and if GOD ſuffer vs to languiſhe for a time, although afterwards hee reach out his hand vnto vs, yet we thinke it is not from him: but we attribute this to fortune.

Abimilech not onely hideth the euill which he hath committed, and would excuſe it: but he boaſteth that he hath done his dutie woonderful well towards Iſaack: and this is the common manner, as we haue ſaid: For there is nothing more harde for a man then to condemne him ſelfe: although he feele him ſelfe faultie. Men wil be drawen ſooner to any thing then to this lowlines, which yet notwithſtanding is a token neceſſarily required to true repentaunce. For if a man feele that hee haue faulted, and haue true repentaunce, he muſt needes confeſſe him ſelfe giltie before God, and likewiſe towards his neighboure, when it ſhalbe requiſite. And therefore our Sauiour Chriſt alſo exhorteth vs, that if we haue any quarrell againſt our neighbours, that is too ſay, if wee haue offended them, that rather we ſhould leaue our ſacrifices at the altar, to the end to ſeeke agreement, thā to flatter our ſelues, and to harden our hearts, deſpiſing thoſe to whom weare bound. Nowe he ſpeaketh of that time of the ſacrifices: but that was as much as if he ſhould haue ſaide, that we cannot pray vnto God, nor do any thing that ſhalbe acceptable vnto him, as long as we diſdaine to repaire the faultes which we haue committed. Now although God commaūd vs neuer ſo ſtraightly to humble our ſelues, when we haue offended, yet can none attaine vnto this way: and that is heere ſufficiently taught vs in the perſon of Abimilech & of his companions. For men are ſo blinded bothe with ſelfeloue, pride and arrogancie, that they can not in any caſe be brought to this, to ſay: I haue offended: for they are alwayes aſhamed to confeſſe their fault: and yet notwithſtāding are not aſhamed to be condē ned before God and his Angels: and yet whē they haue remorſe in them ſelues, they muſt condemne themſelues in ſpight of their teeth. They can trimly trace out all the wayes that can be to maintaine their corruption, they haue their goodly ſtarting holes, to vpholde themſelues in their miſcheuous cauſe: but whē they ſhal haue woon both great & ſmall, whether it be through corruption or fauor, or by any other meanes, and all the worlde ſtand for them, yet muſt they in the ende come to the iudgement of their owne conſcience which they cannot abide: and as I haue ſaide, there they ſhall find themſelues to haue gotten nothing by al their fetches & ſtarting holes: For maugre their beards wil they nil they, they muſt feele thēſelues guilty before God. Nowe when this is ſet before vs, it is not to the ende that wee ſhould ſleepe in any ſuch vice: but to the intent, that we knowing our ſelues to bee ſubiecte vnto it, ſhould the rather ſeeke for remedie. When Moiſes ſaith therefore that Abimilech made as if he had wel acquited himſelfe towards Iſaack (and we knowe the contrary by that which hath beene rehearſed) it was not onely to ſhewe that Abimilech was an hypocrite & a double man: but it was alſo to ſet a looking glaſſe before our eyes, to the ende wee might knowe that there is not any one amongſt vs, which is not inclyned to flatter himſelfe, and who is not bent to boulſter out an ill cauſe: although he were ſufficiently conuinced to haue offended, that yet neuertheleſſe pride would not ſuffer vs to ſubmitte our ſelues. Loe then Moyſes purpoſe and drifte. So then, what haue we to doe? that euery one gage and ſounde himſelfe to the bottome to finde what is in him: and after we haue duely examined our ſelues, we ſhall finde that there is not any one of vs that would not hide his faults, and that would not wronge his aduerſary, when wee haue any quarrell: and heerevpon it is that wee ſeeke out goodly coulours to excuſe our ſelues, and ſtarting holes & delays: & turn (as they ſay) black to white, and white into blacke, that wee might iuſtifie our ſelues. Seeing therfore that we are ſubiect to ſuch an euil, let vs fight againſt it. For it is not inough for vs to fele our vice, but we muſt forſake it, & in forſaking it, we muſt yet reſiſt it, albeit we can not altogither get the vpper hand of it. And when we ſhal come to put this in practiſe, & ſhal haue offended this man heere, and that man there, let vs not looke vpon men to bleare our eyes: but let euery man withdraw himſelf into his own ſecret, & ſay, Go to, what can I do now? It is true that I might iuſtly do wrong vnto mine aduerſary: for he hath offended me thus & thus: but notwithſtāding am I innocent before God & his Angels? It is meete that I begin to iudge my ſelfe. For although that I be a poore blinde wretch, yet for al that I feele in my ſelf that I haue offēded, & I cannot ly vnto my ſelf: & in the meane while wil God be deceiued? When I haue cunnnigly diſſembled, will not he finde out the leaſt drop for all that.

So then there is no other meane to bee abſolued and releaſed before God, but this, that I condemne my ſelfe. Marke then, I ſay, how we ought to practiſe this doctrine, and to apply it to our vſe and commoditie. And to be ſhorte, howe oftenſoeuer we offend, let vs note that repentaunce contayneth in it confeſſion, not to goe and whiſper in the eare of a Prieſte, as was doone in the Papacie: but a confeſſion to giue glory to God, and likewiſe to make amendes for the faulte which was committed againſt our neighbours. And therefore, they who committed any wrong or outrage againſt another, it behoued them to labour the amendment thereof, in humbling themſelues, and howſoeuer it was not to be aſhamed to ſay, I haue offended you: I pray you forgiue mee. For marke alſo howe we ſhall obtaine fauour and forgeuenes before God, and by what meanes thoſe wronges we haue done to our neighbours ſhall not cry out for vengeaunce againſt vs: For vndoubtedly, although they to whom we haue done the wrong, content them ſelues, and think no more of it, yet the euil ſhalbe enrolled before God, & cry more loude before his maieſtie, then if all men were armed and ſet them ſelues againſt vs. So then, to the ende our faultes may be blotted out & defaced before God, & that there be no cry that may haſten the Lord to iudgement againſt vs, by reaſon of the offences that we haue committed, let vs learne in ſuch ſort to appeaſe al ſtrifes & quarrels that euery one may preuent it by humbling himſelf with an vpright & pure cōfeſſion. This is that we haue to marke vpon this point. Now on the otherſide, we ſee as I haue already touched, that Iſaack had not as a man would ſay, an hart puffed vp, neither that nouriſhed any manner of rancour againſt ſuch as had beene his enemyes: for he purſued them not, he had in deede ſpeciall cauſe againſt Abimilech and his company: For as Saint Paule ſayth, they which are not of the flock & body of the church, we cannot iudge them, to the ende to bring them to repentance, as we may thoſe which make profeſſion of Chriſtianitie, who ought out of hād (as much as lyeth in them) to receiue admonition of their faultes. For this is the order which GOD hath ſette amongeſt al thoſe that are his, that wee ſhoulde bee ſubiect to receaue admonition bothe from great and ſmall.

So that there is, as it were, a mutuall iuriſdiction without the ſworde, and without authoritie, if we doe our duetie. For euery one hauing the word of God in his mouth is as a Iudge, to ſhew his neighbour the faultes which he hath cōmitted. He ſhall be a iudge in one reſpect & he ſhall ſuffer himſelf to be iudged in an other. Mark then, howe we iudge theſe that are of the houſholde, as S. Paule ſayth, that is to ſay, ſuch as are of our body, and of the Religion of the faithful, and of the children of God. But thoſe that are without, although we condemne them, yet can not we call them ſo familiarly, to ſay, Thou haſte offended. For they haue no ſuch acquaintance with vs, and there is no ſuch mutuall right, as there is amongſt the members of the body of the church. And this is the cauſe why Iſaack dealeth not ſo earneſtly with Abimelech and his people, as if they had bin knit together in one faith, & worſhipped the ſame God, and had beene of one Church, and had had one and the ſelfe ſame order eſtabliſhed amongeſt them. It is very like that Iſaack would not haue paſſed this ouer to haue ſaide vnto him: What? Come you hither with your bragges, making as though you were my good friends, and had vſed nothing but courteſie towardes mee? And what courteſie was that to denie me water, yea and too damme vp the welles that I had digged by mine owne laboure and the ſweat of thoſe that were mine? And this could bring you no loſſe or hinderance: and yet through malice you haue gone about to put out mine eyes: and in the ende you haue driuen me out and haue not ſuffered mee too dwell amongeſt you. And what friendſhip was this? Iſaack therefore might haue ſtoode too haue mainteyned his cauſe, if Abimelech had bene capable to haue receiued ſuch reproofe: but it was ynough for him freely to haue layde open his affection. For ſeeing Abimelech would not be corrected, neither had any ſuch repentance as was requiſite for him: therevpon he leaueth him. So thē, when we ſhall haue laboured to bring thoſe to repentance that haue offended, if we ſee them obſtinate, we can no further preſſe or vrge them. It is true that if they be members of the Church, wee muſt followe them, to the ende they continue not obſtinate, and if they will not endeuour too open them ſelues, and that we ſee they will not bee diſpleaſed with their faultes, that yet neuertheles we hold them as vanquiſhed. For marke howe it behooueth vs to handle them who are ſo wilde and harde hearted. My friende, nowe thou ſheweſt thy impudencie: before I wel perceiued that thou waſt ſtrayed out of the right path: but nowe I ſee that thou art altogither deſperate and without hope: For thou doeſt manifeſtly deſpite God. And what getteſt thou either in this or in that? For thine offence is well knowen. And thus wee may very wel beate thē downe, who imagine through toughnes & ſtubbernes to winne their cauſe. But if we haue to doo with thoſe, which haue no acquaintance with vs, and are not our brethren, let it ſuffiſe vs too haue ſhewed them the trueth in one word: For this ſhalbe dearely inough bought of them, if they thinke not better vpon it to humble them ſelues. And for our part when we ſhal be reprooued for any offence, let vs not wayte for any long proceſſe and ſuch great enqueſtes too be conuinced as it vvere by fine force of many witneſſes: but let vs receiue correctiō patiently aſſoone as it ſhalbe offred vs, & not be like to thoſe that throvv vp an hādful of aſhes, to take away the cleare light: let vs therfore cōfeſſe our faults: for this is the only remedy, except we wil reſiſt god: & let vs know that whē any warning or admonitiō ſhall be giuē that then God would haue his grace felte of vs, and that hee is carefull too drawe vs backe, to the ende wee ſhould not periſhe, that wee ſhould not remaine obſtinate, and that Sathan ſhould not take poſſeſſion of vs. Let vs knowe this, too the ende wee may come to repentaunce and true lowlineſſe. Nowe Iſaack ſheweth yet better, that hee keepeth no minde of reuengement or enmitie, although they had offended him: For hee prepareth a banquet, and they eate and drinke togither. Loe here a pointe which wee haue well too meditate vppon. For this alſo ſheweth, howe that we muſt fight agaynſt our paſſions, all the tyme of our lyfe: ſo that this is as it were the A b c of Chriſtians, not too requite euill for euill: but contrariwiſe too render good for euill, and to get the victorie in this matter: the which can not enter into our fanſie. This I ſaye, is as it were oure A B C: and there is no ſuch perfection in vs, but that we ſhould beginne here: That ſo ſoone as wee deſire and haue a will to ſerue God, it behooueth that we be ſpoyled of all bitternes, hatred & rancour, of all deſire to reuenge, not onely to forgiue our enimies without procuring of their hurt: but alſo that wee bee readie too doo them good. But nowe who is hee that diſchargeth him ſelfe herein of the hundreth parte? But we ſhall find, albeit it ſeemeth that many are (as they ſaye) petie Angelles, and haue nothing but a feruent deſire to ſerue god, & to honor him, yea & there is nothing in thē but loue, & they are therin reſolute & ſetled: yet aſſoone as they bee prouoked, the poyſon ſo breaketh forth and afterwardes dwelleth ſo long in them, that they keepe the remembrance of ſome ſmall offence, in their heartes all the time of their lyfe. When we ſee therefore that we can not bee purged at the firſt daye, nor the firſt yeare, of this curſſed affection of reuenge, ſo much the more we muſt applie this remedie, to the ende we may bee ordred and gouerned by the ſpirit of God: not to remaine aſleepe in enimities & rancours: but willingly to forgiue them, and to be throughly patient in all things. And ſo, we ſhall haue well profited all the tyme of our life, when wee ſhall haue learned, to what vſe this hiſtorie of Iſaack is rehearſed vnto vs: that is, that hee prepared a banquet for his enimies, not in a ceremonie, or for faſhion ſake onely, but to ſhewe that he was pure & cleane from all malice, and that hee had forgotten and buried all the offences, whereat they might picke any quarelles. Nowe it is ſaide a little after: That they made a Couenant togither, and ſware eche to other.

It is true that Iſaack had the hurte, when the other demaunded of him, that hee would promiſe & ſweare vnto them not to wrong them nor hurt them: For they had had ſufficiēt proofe, that they had not founde him a violent man, nor one giuen to doo any harme. Wherefore come they then to diſquiet him farther? He might haue put all this backe: but he dooth yeeld ſomething of his right: as when we would purchace peace amongſt men, we muſt alwayes haue this meane, not to giue it them wholly, who haue done vs wrong: but for all that, not too too extremely too chalendge and holde whatſoeuer belongeth vnto vs, without yeelding vnto them one crūme, (as they ſay) thereof. For if euery man ſhould be ſo giuen to his own particular right, men could neuer bee vnited and knit togither: and although they were, they could neuer ceaſe from day to day too haue newe occaſions to deuoure and eate vp one another. There is therefore but one way to nouriſhe peace and concorde: and that is, that no man ſeeke that which is his owne: as alſo S. Paule maketh mention thereof, ſpeaking vnto vs of Charitie, 1. Corinth. 13. Chapter, where hee ſaieth expreſſely, That Charitie hath this propertie, Not too ſeeke her owne. And further, when hee exhorteth vs too liue peaceably, and that wee ſhoulde loue brotherly fellowſhippe, and that none of vs ſhoulde giue him ſelfe too ambition, nor haue a deſire too bee more, greater, and higher, and too haue the vpper hande: For the woorde which hee vſeth, meaneth, there ſhould bee no deſire of ſuperioritie or hauing the vpper hand. Now, as long as we ſhall haue this deſire (as I haue ſayde,) Loe as it were a fire blowed vp and kindled: there are a thouſande wayes which Satan will finde to ſet vs at ſuch diſcorde, at warre, diſſention, & ſuch contention, that it ſhould ſeeme we would ouerthrowe all. So, let vs marke well, to the ende that we may dwell in friendſhip & brotherly concorde with our neighbours, it behooueth euery one that he forſake and yeeld of his owne right, and that euery one keepe not this extremitie, to ſay, I wil keepe whatſoeuer is mine, & will purſue it, and forgo nothing by no maner of meanes whatſoeuer. Whē we ſhal deale thus, certainly the Deuil will alwayes finde ſome cunning, to kindle the fire of diſcord and ſtrife of words, & in the ende of warre. This therefore is that which we haue to learne cōcerning this text. But here by the way wee ſee that it is lawfull for the childrē of God to enter into league & friendſhip with heathen people, and ſuch as profeſſe nothing but falſe religion: as long as it is not to ioine our ſelues with them, not too drawe in the ſame yoke. For we muſt marke well, that admonitiō of Paule, who ſaith: Take heede that you drawe not in the yoke togither with vnbeleeuers: For he ſpeaketh this by way of compariſon, as if two oxen were coupled togither, to drawe in one yoke, they muſt one anſwere the other: & though they be wilde & ſometimes ſtraggle, yet beeing tyed together by the necks with the yoke, they muſt followe the ſame traine. Sainct Paule would ſhewe vs, that wee muſt not bee coupled with vnbeleeuers, in ſuch ſorte, that wee bee holden with their chaines, and that wee bee ſo entanged with them, that wee conſente vnto euill, neither in any reſpect too bee tyed therein: but onely for too nouriſhe peace, too ſtoppe outrages and violences, it ſhal alwayes be lawful for vs too enter into league with them. Let vs take heede therefore that wee bee ſeparated from all their malice, and therein that wee haue no acquaintance with them, & eſpecially that wee condemne their iniquitie aſmuch as lieth in vs, ſo as we be not ſo much as companions and brethren with the wicked, no not complices: as it is ſayde, ſpecially in the 15. Pſalme, that we muſt hare thē. But neuertheleſſe, to ſtoppe their rage, and to take awaye all occaſion of hurte, and to ſhut the doore againſt them, to the ende they put not in practiſe their lewde enterpriſes, wee may well meet with their euill by making league with them, too the ende they may not flowe to all licentiouſnes of euill, when wee ſhall haue put ſuch a barre firſt before them. Yea we ſee that God hath ſhewed vs this fauour and grace, that wee ſhoulde take his name to witneſſe, to the ende we might be aſſured either of other: whereby he ſheweth, howe acceptable a thing Concord amongſt men is vnto him, & in what deteſtation he hath al quarelles, warres, wronges, hurtes, outrages and oppreſſions, which men ſhall doo eche vnto other. For this is no ſmall matter, that God giueth his owne name ſo to bee vſed, and as it were, pawneth it. And when a Prince muſt giue ſome of his childrē for hoſtage, hee will doo it with great difficultie and much a doe: but our Lorde giueth his owne Name for hoſtage, when there is cauſe of nouriſhing peace amongeſt vs, yea and when the matter ſtandes ſo, that Concorde muſt bee had with infidells, too the ende they may leaue of to rage againſt vs, and not hurt vs. Seeing then God hath vouchſafed too lende his owne Name too this purpoſe, ſo much the more ought we too be bente, to ſeeke by all the meanes that can bee, that men may bee peaceable, and that wee haue no quarelles with them, yea that we ſeeke too appeaſe them that are raiſed vp: wee muſt (aſmuch as lieth in vs) preuent them: but yet if wee can not altogether perfourme it, when we ſhall ſee any quarelles begun, wee ſhould endeuour too kill it: yea by the meane that I haue already ſpoken of: that is too ſay, by forgoing our right, aſmuch as ſhal be poſſible for vs. This then is the ſumme of that we haue too learne. Nowe it is not ſayd in this place, in what forme they ſware: but we ſhall finde afterwards, that Iſaack alwayes made his othe vnto the liuing and euerlaſting God, rendring honour vnto him too whom it belonged, albeit hee had to do with heathen people, who had forged idolles and corrupted the true ſeruice of GOD through their owne ſuperſtitions: yet continued he in his owne ſoundnes. Therevpon it is ſayd, that his ſeruantes being returned, (as we expounded yeſterday) they ſayde vnto him: We haue founde liuing water. And after he addeth concerning Eſau: That he tooke a wife from among the Hethites, yea twoo wiues: which were bitter to the ſoules of Iſaack and Rebecca.

Here we ſee on the one ſide, how God would comforte his ſeruaunt euery way: For it was not onely ſhevved him that he ſhould be aſſured from thence forth that none ſhould hurt him: ſeeing the king himſelfe of the countrie was come to ſeeke to him: but alſo he had water giuen him, which he might enioye peaceably and quietly as his owne. When therefore our Lord ſheweth this great fauour towards Iſaack, let vs knowe that he tēpteth not his aboue their ſtrength, but alwayes ſweeteneth their afflictions in ſuch ſorte, that they ſhall not be as it were euer oppreſſed & quite ouerthrowen: and let vs hope, that altogither like as Iſaack was vpholden, and that God after he had afflicted him, looked alſo again vnto him to giue him ſomwhat wherewith to cōfort him, ſo likewiſe muſt we waite, & thē we ſhal not be deceiued, if we reſt there, For God knoweth our fraieltie, and there is no doubt but he wil alwayes giue vs ſuch taſte of his mercie & fauour, that we ſhall haue good cauſe to bleſſe his name, and haue no occaſion to grieue our ſelues in ſuch ſort, that we knowe not how to comfort our ſelues any more in him. But the principal point is, that Eſau tooke two wiues from among the Hethites. Here wee begin to ſee already that Eſau was not only once prophane, but that he went on in that courſe, and gaue him ſelfe wholy thereto, as we haue ſhewed heretofore, that after he had well filled his belly with the pottage, that Iacob his brother had prepared for him, & whē he had eaten & drunke, he went his way, & deſpiſed his birthright. Moyſes alſo rehearſeth nowe that he tooke two wiues frō amongſt the Hethites: for if hee had had any remorſe within him, & that he had eſteemed the promiſe of the ſpirituall inheritance made vnto his father, it is certaine, that hee would haue holden him ſelfe as ſeparate from all thoſe people. For hee knewe full wel, howe his graundfather Abraham had behaued himſelfe in that point, that he had made his ſeruant to ſweare ſolempnely, that he ſhould not take a wife for his ſonne Iſaack in that lande of Canaan: hee knewe that his mother was ſought after, in a farre countrie, in Meſopotamia, bicauſe god would haue this houſe as it were apart, & would not haue it mingled & maſhed with thoſe of that country. What doth he therfore, when he taketh two wiues of the inhabitantes of Canaan, whō God had accurſed? This was aſmuch as if he had forſakē the promiſe of ſaluation, and as though he had renounced, to make any more reckoning therof thē if it had not bin worth a ſtraw. Lo one teſtimonie alredy how Eſau made him ſelfe vnworthie of his birthright: & this came to paſſe becauſe he was not gouerned by the ſpirit of God, as alſo wee haue ſhewed before, that God wil ſo holde in & keepe his elect, & in ſuch ſort ratifie & ſeale in their harts his goodnes & fatherly adoptiō, that they ſhal ſoare vp to him, & deſpiſe this world, to the end they may reioice in thoſe ſpirituall benefits hee hath prepared for thē: but cōtrariwiſe, he letteth looſe the reynes to al thoſe vvhō he hath reiected, in ſuch ſort, that they hardē thēſelues: & although this be not done al at once at the firſt puſh, yet notwithſtāding a mā ſhal find in the end, that there is no ſeed of the feare of God, nor of godlines in them. This therefore is the thing we haue to beare away vpō this place. And herevppon let vs learne in ſuch wiſe too behaue our ſelues, that alwayes we labour to ſunder our ſelues from them, that would dravve vs too deſtruction: For it is vvithout al doubt, that if vve liue ouer familiarly vvith the contemners of god, they vvill ſoone defile vs: their fellovvſhip and conuerſation is a deadly peſtilence. And ſo much the rather it behoueth vs to vvalke vvith carefulnes herein, taking good heede vnto our ſelues that vvee defile not our ſelues vvith the filthineſſes of this vvorlde. And let vs in the meane ſeaſon acknowledge, that it is alſo a wonderful prouidence of God, that hee would haue Eſau too take twoo wiues in this countrie: For this was too this end, that he might be as it were cut of frō the houſe of his father Iſaack: he loued him dearly, & although his wiues vexed him, yet for all that hee could not withdraw his hart from Eſau, knowing notwithſtāding that God had reiected him. And herein he reſiſted God, without euer thinking vpon the matter: but God wrought therin after another maner, when he ſaw ſuch infirmitie in his ſeruāt Iſaack, he brought to paſſe in the ende, that he muſt vtterly forſake his ſonne Eſau. Mark then how god ruled al in ſuch ſort, that his church cōtinued alwaies in her ſmalnes, as it were hidden vnder the earth, as though it had bin nothing ther remained no more but Iacob, as wee ſhall ſee oftentimes, and Iſaack was halfe ſpent: he was three ſcore yeares olde, when his children were borne, and nowe was Eſau of the age of fortie yeares when he tooke his wiues: Iſaack therefore was very olde. And concerning Iacob, he was alſo fortie yeares olde, and yet was not maried. And where then was this ſtock? It ſhould ſeeme that the Church muſt quite periſhe, and all the promiſes of God bee vtterly aboliſhed: but although it were ſo ſmal, that it was contemptible in mens iudgements, yet we ſee that God ſo well gouerned his Church, that it remayned pure and ſounde, & that which was prophane was cut of from it: as if a houſe ſhould be ſwept, & the ſweepings be caſt out of doores. So fell it out that Eſau was reiected, and that Iacob remayned alone, as alſo the heritage was appointed to him.

But nowe let vs fal downe before the high maieſtie of our good God, with acknowledging of our faultes, and praying him, that he will make vs to feele them in ſuch ſorte, that it may ſerue too make vs continually to mourne before him, and to aske pardon thereof in ſuch ſorte, that we may labour to reſiſt it, & more and more be withdrawen from it, vntill we ſhalbe thorowly clothed with his rightuouſnes. And that he will ſupporte vs in our weakneſſes, ſo as we leaue not of to call vpon him as our father, although we fall many wayes. So let vs all ſay, O almightie God, heauenly father, &c.

WE ſawe yeſterday, howe Eſau by his mariage, ſhewed ſufficiently ynough, that he had no great care concerning that bleſſing whiche had bin promiſed to the houſe of Abraham his father: For this was the ſtocke which muſt poſſeſſe the lande of Canaan. It muſt therefore needes be, that the people which dvvelled there then, muſt be quite rooted out: and this lande be vvholy dedicated to the people of God. Likewiſe, it muſt be purged from all polutions. Loe howe Eſau mingleth him ſelfe amongſt them, whom God had already condemned: this therefore was a ſigne that he was falne from God, for otherwiſe he could not haue drawen neare too that people. And if he would haue bin an heire of the promiſe, he ſhould haue alwaies kept him ſelfe as one liſted & chained in, and not haue mingled him ſelf, which was no other thing but to ſtoppe the courſe of the grace that was promiſed. But as we haue ſeene, he tooke wiues from amongeſt the Hethites. Marke then howe hee renounced, aſmuch as lay in him the grace of God, through vvhich the whole ſtocke of Abraham muſt poſſeſſe the lande of Canaan for an inheritance. But there was yet a ſeconde faulte: For hee tooke two vviues, which vvas cōtrary to the lawe of mariage, as wee haue ſeene. For the ſentence which God had pronoūced to reſt vpō, was, that a man ſhall haue an helpe, and not tvvoo nor three. And further, when Eua vvas created, and that ſhee vvas giuē to Adā, it is ſaid, that they ſhould be two in one fleſh. Mark then the rule vvhich mē ought alvvaies to keepe. So then vvee ſee that Eſau euen brake the bounds of al honeſtie, yea of nature it ſelfe, & that he vvas as a beaſtly man in this behalfe. It is true that his graundfather Abraham had tvvo vviues: but herein hee vvas too bee condempned.

Nowe it followeth after, that Iacob went too ſeeke two kiddes, which hee brought vnto his mother, that ſhee might dreſſe ſome daintie meat, ſuch as ſhee knewe Iſaack loued. And after that ſhee clothed Iacob with Eſaus garmentes, and put the skinnes ſo vpon him, that it ſeemed hee was an hairie and rough man.

But here men might iudge, that this was a very childiſh deede, and a very toye, foraſmuch as it was a counterfayte meate, for ſhee tooke of a kidde, in ſteede of ſome veniſon: and after that the father had eaten and was well filled, hee bleſſed his ſonne, and that this was as it were a reward for his dinner: and agayne that Iacob came in a diſguiſed habite, as if hee had bin vppon a ſtage counterfeiting his brother Eſau, vnder colour of his garments, and had his poule, his necke, & his handes: & in al this 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 thēſelues, 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.

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 pronoūced 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 pronoūced frō the mouth of god to Abrahā 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. 〈2 pages missing〉 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 adoptiō 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 deſcē 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 mē, but to glorifie him as hee deſerueth. And moreouer when we pray vnto God for the aduaūcement of his kingdom, we ſay as that praier is ſuggeſted vnto vs by the holy ghoſt: bleſſed is he that cōmeth in the name of God: ô Lord make thy kingdom to proſper, ô 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 recō 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 cōſider 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 berefte of his birthright? But ſee wherin wee are oftentime deceued: that is, bicauſe we regard that which vve ſee with the eye. But God regardeth the right and trueth, as Ieremie ſaieth. So then, let vs not thinke that GOD embuſieth him ſelfe in the outwarde hevv, vvhich in deede is nothing: and yet notvvithſtanding vvee are vvonte too be rauiſhed therevvith, in that vvee are ſenſuall men. Too be ſhort, that vvhich hath the goodlieſt gliſter and ſhevve before men, ſhall oftentimes be reiected before God, as the Paynims, they ſet great price vpō their vertues in the outwarde ſhewe which they had: but we muſt come further: that is too ſaye, we muſt knowe that God ſoundeth the hearts and ſecret thoughtes. So an acte may bee highly and greatly praiſed and eſteemed, and yet neuertheles ſhall diſpleaſe God: For if the affection ſhall not be right, there is nothing but hypocriſie & a double courage in it, or elſe the ende ſhall not bee well ordered. For let vs put the caſe that a man giueth him ſelfe to vertue, and yet hath this fooliſh arrogancie in him ſelf, to get reputation, and that men ſhould clap their handes at him in the iudgement of the world: he hath nowe alreadie receiued his reward, and becauſe he is led with ambitiō, it muſt needes be that all that he doth and taketh in hand, muſt be reiected of God. And why ſo? Humilitie is the foundation and roote of all vertues. As long therefore as men do ſeeke to merite by their owne vertue, it is certaine, that if they were Angelles in outwarde appearance, yet all that procedeth from them, is nothing elſe but baggage and very filth. So let vs learne, that when we ſee how Eſau behaued him ſelf ſo to the eye, and that he fayled in nothing, and yet notwithſtanding that hee was caſt vnderfoote, and that God made no reckoning of him, let vs learne (I ſay) not to giue our ſelues too fooliſh ambition to be ſeene of men, and to be wel thought of: but let vs walke in ſimplicitie and vprightneſſe before God, let vs knowe that if the hart goe not before, that all the ſeruice that we can do vnto him, ſhalbe iuſtly reiected. Marke ſhortly that which we haue to hold, cōcerning that which Moyſes hath rehearſed here, touching the obedience which Eſau rendred vnto his father. Nowe there is alſo to be noted further, when wee ſhall make compariſon of him with Iacob, we ſhal find that which was ſhewed before, to wit, that Iacob was not preferred, but by the free goodnes of god of which thing there appeareth no reaſon vnto vs, for lo Eſau which wēt to hunt, who lied not, who deceiued not his father, and did not thruſt in him ſelf craftily, neither by any deceit or indirectly: he had none of al this. But what doth Iacob? he deceyueth, hee lieth, and dealeth diſſemblingly, and preſenteth him ſelfe as it were his brother Eſau: there was nothing in him but crafte and theft concerning this matter, and further, he doth greatly diſhonour his father, too make him beleeue one thing for another. Wee might well ſaye then, that Iacob deſerued too bee reiected and cut of: but neuertheleſſe GOD would that he ſhuld haue the birthright. And whervpō is this foūded vnleſſe it be vpon his euerlaſting councell which we cā not cōprehend? And ſo let vs learn to hūble ourſelues: notwithſtāding that the reaſon be not declared vnto vs why god ſhuld rather accept Iacob thē Eſau, & take the birthright frō the greater to giue it to the leſſer. Albeit thē that we know not what moued & induced God to this, yet notwithſtanding let vs hold for moſt certaine, that he doth nothing but moſt iuſtly, becauſe his will is the rule of all rightuouſnes: hee is ſubiect too no lawe, and much leſſe to our fantaſie, to doo thoſe thinges that ſeeme good vnto vs: but ſo farre of is it, that though wee were able too diſpute and too alledge all the reaſons that poſſibly we could conceiue, yet the onely will of GOD, ſhall ouercome all the reaſons in the vvorlde: and all that which ſhall enter into our braine, muſt of neceſſitie bee ouerthrowen: as it is ſayde, that hee ſhall alwayes bee iuſtified, yea albeit men condempne him. For they rather haue this deuiliſhe pride to murmure againſt that which he doth, & to finde ſomewhat to ſay againſt it, and to bring foorth their reaſons: but when they ſhall haue pratled pedlers french as long as they can, yet ſhal the iuſtice of God remaine vntouched, and they which haue durſt rather too ſlaunder it and barke againſt it, they ſhall remayne aſhamed and confounded. Loe therefore yet an other principall pointe that wee haue too holde in this place.

Nowe it is ſayde, that Iſaack asked firſte, Who art thou? And hearing that it is Eſau, he was aſtoniſhed, yea Moyſes further addeth more, with a wō derful feare. If Iſaack had not knowen how much worth that bleſſing had bin, and that it ſhould bee confirmed by God, if he had not knowen, that he beeing called too the dignitie and office of a Patriarch, muſt bee a witneſſe of the inheritance of ſaluation, he had not bin ſo aſtoniſhed: For hee had done as other men vſed too doo. I haue beene deceyued by my ſonne. Hee had ſtormed & chaffed agaynſt Iacob, yea and hee would haue curſed him: and hee would neuertheles haue concluded, O, I will keepe my right, howſoeuer it bee, this ſhall no whit preiudice me therin, and I haue my authoritie francke and free. Loe then how Iſaack might haue vſed him ſelfe therein, after the common maner. But hee knewe that God had ordeyned him the miniſter, to cauſe that the inheritance of ſaluation ſhould reſt in his houſe: and hee knewe that he was but an inſtrument therein, and that this was not becauſe God had reſigned his office to him, albeit hee had communicated it vnto him. For if God communicate his authoritie too thoſe, whō he hath eſtabliſhed in the miniſterie of his word, this is not meant that he depriueth him ſelf of it therfore, neither that he giueth ouer his right therein, in any ſort whatſoeuer. Iſaack knew then, that foraſmuch as he was but an inſtrument of the holy ghoſt, that that which he had pronoū ced muſt ſtande: & there is no doubt alſo but that it was reuealed vnto him. For before hee was as it were, reſtrayned: the loue which he bare to his eldeſt ſonne had ſo beſotted him, that he had quite loſt the remēbrance of that which we haue ſeene before: For hee was not ignorant of that whiche God had determined, That the greater ſhould ſerue the leſſer. And yet neuertheles, hee is a man as it were altogither ſenſeleſſe & deuoyd of reaſon, alwayes addicted to his ſōne Eſau, & thought not to yeeld him ſelfe to be gouerned by God. Nowe this was not of anie deliberate and ſet rebellion, (as wee haue declared before:) but it was loue that blinded him, and for that hee marked not that hee ſhould ſimplie haue reſted in the will of God. Loe howe he ouerhaſtily forgot him ſelfe▪ So thē, let vs note that this great feare wherof Moyſes ſpeaketh, was as if a man ſhould ſuddainly come to awaken a man making ſome alarme about him, 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 ſhalbe 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 ſhalbe 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 attētiue therin, & let vs learne by the exāple of our father Iſaack, that ſeeing our Lord doth ſtirre vs vp and would that we ſhould deepely & in good earneſt think vpon him, & that wee ſhould gather vp all our ſenſes, which before were wādring: let vs learn I ſay to make out profit thereof: Loe this for one leſſon. 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 ſhalbe 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 boūds, 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 ſhalbe as it were altogither blockiſh, and that their faith ſhalbe 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 cōmitted ſuch an abhominable faulte, to haue rauiſhed the wife of another, and to haue cauſed her huſband wickedly to bee ſlaine with ſuch vilanous trecherie, that he deſerued to be throwne out from amongſt men: 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: ô 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: Whē 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 〈2 pages missing〉 brittlenes. Lo then that which we haue to learne vpon theſe words, He that hath beene bleſſed ſhalbe 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 ſhalbe 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, as if a man ſhould haue called him Heeleholder: and this was foraſmuch as hee helde the heele of his brother, when hee ſhoulde come foorth of the wombe. Nowe ſayth he, hee hath giuen mee a blowe with his heele. As if a man ſhoulde ſay, when a beaſte ruſheth vpon him, that hee hath ſtricken him with his heele. Nowe Eſau applyeth this to his brother: He hath ſupplāted metwiſe now (ſaith he). And this worde alſo commeth of Tripping, when a man giueth one ſecretly a blowe with his foote, and maketh one to fall. Hee ſayth then, that hee hath already tript him twiſe with his heele. The firſt time when he took away his birthright, and now when he took away his bleſſing. Now heere we haue to note in the firſte place, that which the Apoſtle ſheweth vs, to wit, that albeit Eſau wept & mourned, notwithſtāding he obtained no place of repentāce: for he came therto ouer late. And this is according to the exhortatiō which we haue made heretofore. It is ſaid that we muſt not be prophane as Eſau was, that we muſt not be giuē to the earth, nor to al that which cōcerneth our bodyes & this trāſitory life, in ſuch ſort that we ſhould forget the heauēly life. And why ſo? for (ſaith he) they which prophane themſelues, & defile thēſelues in their filthy deſires they may cry: but they ſhal find no place repentaunce, foraſmuch as the gate ſhall be ſhutte againſt them. Nowe it is true that this at the firſte ſhew might bee thought ſtraunge: For it is ſayde As often, and at what time ſoeuer a ſinner ſhall mourne and aſke pardon, that GOD will bee ready alwayes to receiue him too mercie, which returne vnto him. Loe the promiſe is generall.

So then, howe is it that the Apoſtle ſayeth, that wee ſhall not finde place of repentaunce, if wee come too late: For there needes nothinge but too mourne? But this ſhall bee eaſily to bee vnderſtoode, when wee ſhall haue diſtinguiſhed betweene the cryes of the faithfull and of the vnbeleeuers. Both the one and the other ſhall indeede cry vnto God: but in diuerſe ſortes: for the faithfull ſhall be touched with true repentaunce, when they cry and when they mourne: It is ſayde likewiſe that Dauid roared, and that his throte was as it were hoarſe. Loe then the cryes which the children of God throwe forth: as it is ſayde that he himſelfe brayed like a Lyon. And a little after we heare what Ezechias ſayth, that his ſpeech fayled him, and that he groned in him ſelf as ſwallowes, and that he could ſpeake no more: that hee was ſo hoarſe, that he knewe not howe to ſpeake one worde, diſtinctly pronounced: that hee was as it were altogither quite thrown downe.

We ſee then that the faithfull haue had this affection: but in the meane tyme they had repentaunce, which touched them to the quick for their faultes: as it muſt needes be that they diſpleaſe them ſelues therein, and humble themſelues before GOD: and after this they conceiued ſome hope to obtayne pardon. Now the vnbeleeuers they will bray inough, but in the meane while they leaue not off to haue their hearts hardened: teares trickle downe from their eyes, but in the meane while they leaue not off to bee proude and rebellious againſt God: they haue in deede ſome horrour of his iudgements, but this is but too ſette them ſelues in deſpight againſt him: for they neuer go ſo farre as to hate their offences, and too be diſpleaſed with them: Loe how it was with Eſau. And therefore we haue to gather that without repentaunce, theſe cryes ſhall be reiected of GOD, and ſhall neuer come vnto him. And when the Apoſtle ſpeaketh of repentance, it is not that he meaneth that Eſau had repentaunce: but he meaneth, that hee obtayned not mercie, and that God was not mercifull to him.

And ſo let vs take good heede vnto our ſelues, and let vs deteſte this blaſphemie which the Deuil ſoweth in the worlde, That there needes no more but one good ſighe. For loe thoſe merry Greekes, when they ſhall be exhorted to returne from their wickedneſſes: ô I muſte yet a good while vſe it: and God is a good fellow: Loe yet another blaſphemie as deteſtable, whereat euē the very ſtones ſhuld cleaue. And further, God is merciful. It ſeemeth to them that vnder the name of mercie they ſhould holde God bound vnto them: but it ſhal be deerely ſold them. Yea lo they come ſo farr that they ſay, O there needes nothing in the end but one good bulke, and one good ſighe. Yea but who is that which ſhall giue it? haue wee it in our fiſt? muſt not God woorke therein? When a man ſhall fal, albeit he haue hurt himſelf, he may well recouer him ſelfe: but if he haue broken his necke, can hee recouer him ſelfe afterwarde? Nowe before GOD all our faultes are deadly: and which is more, it is too put vs and deliuer vs into the handes of Sathan. And can a man ryſe vp, when his necke ſhalbe broken? as I haue alreadie ſaide.

Nowe it is certaine, that as often as wee offende GOD, it is as if wee brake our necke, as much as lyeth in vs. And ſo, can wee reſtore lyfe too our ſelues after wee haue loſte it? Loe then, what ought to ſtirre vs vp to walke in carefulneſſe, and not to tarry til the gate be ſhut againſt vs: but let vs hearken to al the warnings that haue bin giuen vs: and when God ſhall knocke, let vs open vnto him. And moreouer we haue too holde that which is ſpokē vnto vs by the Prophet Iſaie: Seeke the Lorde whileſt hee may be founde: Call vppon him when he is readie to heare. It is true that the tyme maketh no greate matter, that wee ſhoulde take any great aduantage of it: but yet we muſt vnderſtand for concluſion, that this place of Iſaye was fulfilled when the Goſpel was preached, as S. Paule declareth in the ſecond to the Corinthians, Loe the acceptable dayes, loe the time of ſaluation. And lykewiſe we muſt wel marke the ſimilitude, which is alledged vnto vs by our Lord Ieſus Chriſt that wee let not the occaſion ſlippe: but when God biddeth vs that we come vnto him, let vs come vnto him, yea haſting our ſelues, and let vs not drawe our legges to come ſlowly, leaſt our vnthankefulneſſe in the end ſeclude vs, and that the gate be ſhut againſt vs. Let vs take good heede, I ſay to al theſe exhortations, & ſo let vs make our profit of them, that hauing founde place of repentance before God, wee may, after we haue bewailed our faultes, haue our mouth open to reioyce in him, and too prayſe his holy name, for that he ſhall haue beene mercifull vnto vs.

But nowe let vs throwe downe our ſelues before the maieſtie of our good GOD, in acknowledging our faultes, praying him that hee will in ſuch ſorte make vs too feele them, that it bee not too keepe vs longe in them, nor to ſlugge or flatter our ſelues in them: but in ſuch ſorte too returne vnto our iudge, that aſking mercy in him wee may there finde it in him: and that it be not onely to the ende that he enter not into accompt with vs, to impute vnto vs our iniquities and offences: but that by his holy ſpirite he wil purge vs, and that wee may bee more and more reformed: and that he awaken vs, that wee be not obſtinate in our faults: but that wee thinke vppon all the corrections whereby he woulde drawe vs from the euill way, wherein we haue ſtrayed, and that wee make ſuch profite of all the aduertiſementes which hee giueth vs, that wee be not aſhamed to bee condemned of him, to the ende to obtayne mercie. That not onely hee will ſhewe this fauour vnto vs, but too all peoples and nations of the Earth, &c.