Thirteen Sermons on Free Election in Jacob and Reprobation in Esau, Sermon 10

Thirteen Sermons on Free Election in Jacob and Reprobation in Esau · Sermon 10

❧ The tenth Sermon of Iacob and Eſau, Geneſis 26.

26 Nowe Abimilech comming vntounto him to Gerar, with Achuzath his friende, and Picol the Captaine of his hoaſt:

27 Iſaack ſayth vntounto them, why came you vntounto me: ſeeing you hated me, and hauehave ſent me away from you?

28 Who ſaide vntounto him vve ſavv for aſuretie, that Iehouah was with thee, therefore we ſayd: Let there be an othe betweene vsus, that is, betvvene vsus & thee, Let vsus therfore ſtrike a couenant with thee.

29 Aſke vengeance vponupon thy ſelfe, if thou ſhalt hurt vsus, like as vve hauehave not touched thee, and like as wee hauehave don thee good, and hauehave ſente thee away vvith peace: Doe thou conſent now, thou hleſſed of the Lord.

30 When therefore he had made them a feaſt, they did eate and drinke. And ryſing in the morning, they ſvvore either to other: And Iſaack led them foorth, and they vvent from him vvith peace.

p. 11931 And it came to paſſe that the ſelfe ſame day, Iſaacks ſeruantes comming vntounto him, ſhewed him concerning that wel which they had digged, and ſaid vntounto him we hauehave found waters.

32 And he called the ſame Sohibbah, therefore the name of the Citie is Beer-ſchebah euen vntill this day.

Chapter. 27. verſe. 1.

NOW when Eſau was fortie yeeres olde, he maryed a wife named Iudith the daughter of Beer the Chithite, and Baſmatha the daughter of Elon the Chithite.

2 Who were a greefe of minde to Iſaack and Rebecca.

HOwſoeuer men liuinge in this worlde are ſubiect to many miſeryes and afflictions, yet neuertheleſſe the moſte parte of the euils that they indure, proceede from them ſelues, eueryevery one of them being as a Woolf to his companion. We are compaſſed about with ſauadge beaſtes, who are altogither our enemyes: there is neither Heauen nor earth, nor other elements, that doe not bring with them a thouſand hurts. We knowe not howe to goe vponupon the water, but we muſt be, within halfe a foote of our death: There needs but one torment to ſwallow vp a people: The earth alſo hath many annoyaunces, as if God had threatened vsus on eueryevery ſide. But when we ſhall make compariſon, there are no wilde beaſtes, nor heauen, nor earth, nor any thing whatſoeuer, which ſo much annoyeth men, as eche one annoyeth his neighbour. Nowe for this cauſe we ought to think it a ſingular benefit of God beſtowed vponupon vsus, whē he giueth vsus peace & that we are not oppreſſed & wrōged on eueryevery ſide, when no miſchief is deuiſed againſt vsus, no hurt nor damage done vntounto vsus: It muſt needes be that the protection of God hauehave a hand in it, ſeing that eueryevery man will alwayes bee as a Woulfe vntounto his neighbours, as we hauehave ſaid. And this is the marke whereunto this preſent ſtory tendeth: For Moyſes would ſhewe that after God had appeared to Iſaack, he yet farther declareth his fauor vntounto him, in that the Kinge of Gerar came vntounto him, & ſought his amitie and friēdſhip, & hereby was Iſaack honoured, and ſpecially it was vntounto him a great aduantage, becauſe he might alwayes hauehave beene in doubte, in aſmuche as hee had beene greatly inuied in the countrie, and had beene conſtrayned to departe from thence, notwithſtanding he had liued amongſt them, in all humanitie and courteſie. He might therefore hauehave beene alwayes in great ſuſpence, fearing the rage of his neighbours. But God made them to come vntounto him of their owne accorde, and not onelyonly to ſhew themſelues friends: but they flatter him, & feare that he wil hurt them, and therfore they demaund a couenant to bee made betweene them with a ſolemne othe. Now we hauehave to note here firſt of all, that God hath the heartes of men in his owne hand to mollifie their hardnes, when it pleaſeth him, & to abate al their rage, and to turne them to curteſie & kindnes: for certainly the king of Gerar had not changed his nature, when he came to Iſaack: & on p. 120the other ſide if he feared Iſaack, he might hauehave cō ſpired with his ſubiects & neighbors, and ſo hauehave ſet vponupon him altogither. On the other ſide, hee had giuen no occaſion to doubte of him, in aſmuch as Iſaack had not giuen him any argumente of diſtruſting him: hee rather had behaued himſelfe in ſuch ſort, that he plainly declared that he deſired not to greeue any, no not ſo much as his preſence: For we hauehave ſeene howe hee departed from their company.

It muſt needs be therefore that God ſtirred vp theſe prophane people, to cauſe them to come vntounto Iſaack, and to ſubmit themſelues, as they doe with ſuch humilitie, that they intreate a poore man, a ſtranger, who had no great credite amongſt them, nor had any but his owne familie, which he kepte aparte, without giuing any token of attempting any ſuch matter. Before God had laid the bridle in their neck, but this was to proue the patiēce of his ſeruāt. For whē he was denied water, & that in the end it was ſaid vntounto him, that he was ſtrōger then they, & that he could be no longer ſuffred, there is no doubt but that God then exerciſed him to the end he might try what patience there was in him. And ſo Iſaack knew, that if it had pleaſed God to giuegive him peaceable dwelling in that Countrie where hee was, that he ſhould not hauehave beene driuen thence: but in aſmuch as hee ſawe men perke vp againſt him, he knew that it was as a paſporte from God for him to departe.

Now on the cōttary we muſt alſo note, that god moued them vponupon the ſuddaine to come towards Iſaack, and to appeaſe and aboliſh all enmities and quarrels, which might yet be moued either on the one ſide or on the other. Let vsus marke well then, when any outrage is doone againſt vsus, and there, where, we ſhal hauehave indeuored to do pleaſure and ſeruice to eueryevery one, that we ſhall be wonderfully pricked and tormented, that this ſhould be doone by Gods appoyntment, who willeth vsus to ſtriue, not in doing euill, or requiting euill for euill, but by poſſeſſing our ſoules in patience, as alſo our Lord Ieſus Chriſt hath thereto exhorted vsus. And likewiſe on the contrary, when we ſhall ſee men to be fauourable vntounto vsus, and to intende no euill quarrel, or ryote againſt vsus, let vsus know that God hath pittie vponupon vsus, & that he gouerneth his creatures, and directeth thē to ſuch purpoſe as he ſeeth good. And likewiſe let vsus beſeech God, as often as our enemyes ſhall vſe any crueltie againſt vsus, and that we can not winne them by any meanes, nor by any moderation that wee can vſe, that it will pleaſe him to put too his hande, knowing that hee can turne when it ſhall pleaſe him, thoſe that are Wolues into ſheepe. This is, that wee hauehave to learne firſte of all by this Hiſtory. But it is ſayde that Iſaack at their firſte comming ſpake bluntly enough on this wiſe: Why are you come vntounto me? ſeeing you hated me, & draue me out from amongſt you?

Wee ſhall ſee by the ſequel of the matter, that p. 121Iſaack nouriſhed no ſpite nor bitterneſſe, nor any deſire of reuengement in his heart: For hee was quickly appeaſed: and when he vpbrayed Abimilech and all his company, that they had hated and perſecuted him: it was not in manner, of any iniurie, ſo as we are accuſtomed to doe. For if any ſpite be done vntounto vsus, or any wrong, wee ſharpen our tongues to ſpeake euill and to ſlaunder: there is nothing but hatredes, contentions and wranglings: to be ſhort, if we could teare them in peeces, that hauehave hurt vsus, we would willingly doe it.

And this is it that Solomon ſayth: That hatred diſcouereth reproches, faultes and iniuryes. When the hearts then are thus ſet on fire, it is not poſſible but that the tongues alſo muſt ouerflowe too outrage one againſt the other. But Iſaack tooke no ſuch courſe: but we hauehave to note, that whenſoeuer wee ſhall be patient that this letteth not, but that we vſe our libertie, to ſhew them that hauehave faulted, the wrong that they hauehave done vntounto vsus, and ſo make them to vnderſtande their offence: to the ende all may profite them.

It is true that in this caſe we muſt thorowly examine our affection: for it is a very hard and rare thing, that a man who ſhall hauehave beene prouoked & offēded, that he ſhould not be moued with ſome paſſion, and ſo alwayes purſue his own particular cauſe. And therfore I hauehave ſaid that we muſt enter into our ſelues, and diligently marke, if we be not moued with ſome deſire of reuenge, or taynted with ſome hatred or rancour: when wee ſhall hauehave thorowely knowen this, and finde our ſelues cleere, then we may hauehave an open mouth to ſhewe them their offence, that ſhall hauehave wronged vsus, not too be reuenged in condemning of them: but to the ende that they flatter not them ſelues in their ſinnes, as this is a very commō euil amongſt men. Loe then a poynt which we hauehave diligently to marke: that is, that the patience of the faithfull is not without all touch of any paſſion, neither is it againſt this, that we frankly ſhewe them: yee hauehave doone me wrong, and yee hauehave offended GOD, and yee hauehave had no occaſion to doe ſo: and yet: that they alwayes hauehave ſpeciall regarde vntounto the ſaluation of thoſe, who hauehave perſecuted them, and hauehave beene their enemyes. For this that Iſaack nippeth them withall, was vndoubtedly as an admonition, whereby he ſought the good and ſaluation of them, to whome he ſpake ſo bluntly: For if he had diſſembled it, what profite might come to him thereby? The others woulde hauehave thought it depe hypocriſie, if he had made ſhew to hauehave byn contented & wel pleaſed with them, and that he had nothing but honny in his mouth, and hauehave ſaid: Loe it is euen ſo: Abimilech knowing himſelfe to be faultie would hauehave thought, See, a double man and a lyer. Loe what they gaine that diſſemble ſo much, and ſet ſuch a faire coūtenance vponupon it. So then, although the Children of God be patient, and that they be alwayes ready ro forgiue all wronges committed againſte them, and hauehave not any maner of wayes cācred harts againſt p. 122their enemyes, yet they ceaſe not oftentimes too ſay, See wherein you hauehave done me wronge: and this is to ſhewe that they walke in all roundnes & ſimplicitie. And this ende ought alwayes to be kept: that is to ſay, when wee ſhall bee greeued, or any wrong or extortion ſhall bee doone vntounto vsus, that yet wee procure alwayes the good of our enemyes, and that the reproofes and accuſations that we make vntounto them, bee ſo many aduertiſementes or warninges to drawe them to the right way, and to touch them: too the intent they be not hardened and made obſtinate, and that they may be better aduiſed in time too come, and that they fight not againſt God, thinking they hauehave too do with men: as it is very like that Iſaack did here, who woulde likewiſe prouide for the time too come. For this ſhalbe very lawful for vsus, when we ſhall hauehave ſuffred any wrong, to doe aſmuch as lyeth in vsus, to rid our ſelues from it. For although our Lord Ieſus Chriſt cōmandeth vsus to be ready, when we ſhall hauehave receiued one blowe vponupon the one cheeke to turne the other: Yet it meaneth not that we ſhould go & prouoke our enemies, & giuegive them occaſiō to vexe vsus. We ought to auoyd this aſmuch as is poſſible for vsus: & by all good and louing meanes wee ought to ſtop their malice who hauehave no feare of God in them. Iſaack then had reſpect to himſelfe in this caſe: But it was not too the ende too be auenged, nor to render like for like: He onelyonly contented himſelfe to hauehave ſette a barre againſt all thoſe which had intreated him euill and dealte vniuſtly with him before time: to the ende they might be ſtayed, and might ſurceaſe from ſuch wrongs.

This briefely is that we hauehave to learne out of this place. And this rule is very neceſſary: For oftentimes when men are reconcyled one to the other, they muſt be ſilent and then there ſhall neede none other meane: and hee yet who ſhall hauehave ſuſtained the greateſt wrong, he ſhall hauehave more libertie and more boldeneſſe too iuſtifie himſelf, againſt them that woulde make vsus beleeue that the Lambe hath troubled the water. Let vsus marke well therefore, that when any ſhall hauehave doone wrong to his neighbour, if he come not to purſue his particular quarrelles ſo ſtoutly, that hee reſte therevpon, that it ſhall bee good that eche one be aduertiſed, and that hee which hath doone the wronge, notwithſtanding knowe it, confeſſe it, and be hābled in it: but we ſee that this greatly profited not: ſo farre of was it that Iſaack purſued not the matter to the vttermoſte, although hee ſawe that his admonition was not receiued, and that it touched not their hartes, to whome he he had ſpoken: howſoeuer it was, hee delte not ſpitefully againſt them. Notwithſtanding marke Abimilech who ſayth: Like as we hauehave been friendly vntounto thee, and hauehave doone thee no hurt, ſo ſweare vntounto vsus that thou wilte at tempt nothing againſt vsus.

p. 123Abimilech not onelyonly 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 hauehave 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 hauehave faulted, and hauehave 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 vsus, that if we hauehave any quarrell againſt our neighbours, that is too ſay, if wee hauehave 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 hauehave ſaide, that we cannot pray vntounto God, nor do any thing that ſhalbe acceptable vntounto him, as long as we diſdaine to repaire the faultes which we hauehave committed. Now although God commaūd vsus neuer ſo ſtraightly to humble our ſelues, when we hauehave offended, yet can none attaine vntounto this way: and that is heere ſufficiently taught vsus 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 hauehave 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 hauehave 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 hauehave their goodly ſtarting holes, to vpholde themſelues in their miſcheuous cauſe: but whē they ſhal hauehave 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 hauehave ſaide, there they ſhall find themſelues to hauehave 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 vsus, 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 vntounto 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 onelyonly 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 vsus, which is not inclyned to flatter himſelfe, and who is not bent to boulſter out an ill cauſe: although he were ſufficiently p. 124conuinced to hauehave offended, that yet neuertheleſſe pride would not ſuffer vsus to ſubmitte our ſelues. Loe then Moyſes purpoſe and drifte. So then, what hauehave we to doe? that eueryevery one gage and ſounde himſelfe to the bottome to finde what is in him: and after we hauehave duely examined our ſelues, we ſhall finde that there is not any one of vsus that would not hide his faults, and that would not wronge his aduerſary, when wee hauehave 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 vsus fight againſt it. For it is not inough for vsus 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 hauehave offended this man heere, and that man there, let vsus not looke vponupon men to bleare our eyes: but let eueryevery man withdraw himſelf into his own ſecret, & ſay, Go to, what can I do now? It is true that I might iuſtly do wrong vntounto 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 hauehave offēded, & I cannot ly vntounto my ſelf: & in the meane while wil God be deceiued? When I hauehave 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 vsus 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 giuegive 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 hauehave 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 hauehave done to our neighbours ſhall not cry out for vengeaunce againſt vsus: For vndoubtedly, although they to whom we hauehave 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 vsus. 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 vsus, by reaſon of the offences that we hauehave committed, let vsus learne in ſuch ſort to appeaſe al ſtrifes & quarrels that eueryevery p. 125one may preuent it by humbling himſelf with an vpright & pure cōfeſſion. This is that we hauehave to marke vponupon this point. Now on the otherſide, we ſee as I hauehave 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 eueryevery 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 hauehave no ſuch acquaintance with vsus, 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 hauehave paſſed this ouer to hauehave ſaide vntounto 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 hauehave gone about to put out mine eyes: and in the ende you hauehave driuen me out and hauehave not ſuffered mee too dwell amongeſt you. And what friendſhip was this? Iſaack therefore might hauehave ſtoode too hauehave mainteyned his cauſe, if Abimelech had bene capable to hauehave receiued ſuch reproofe: but it was ynough for him freely to hauehave 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 hauehave laboured to bring thoſe to repentance that hauehave offended, if we ſee them obſtinate, we can no further preſſe or vrge them. It is p. 128true 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 vsus 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 hauehave to doo with thoſe, which hauehave no acquaintance with vsus, and are not our brethren, let it ſuffiſe vsus too hauehave ſhewed them the trueth in one word: For this ſhalbe dearely inough bought of them, if they thinke not better vponupon it to humble them ſelues. And for our part when we ſhal be reprooued for any offence, let vsus not wayte for any long proceſſe and ſuch great enqueſtes too be conuinced as it vvere by fine force of many witneſſes: but let vsus receiue correctiō patiently aſſoone as it ſhalbe offred vsus, & not be like to thoſe that throvv vp an hādful of aſhes, to take away the cleare light: let vsus therfore cōfeſſe our faults: for this is the only remedy, except we wil reſiſt god: & let vsus know that whē any warning or admonitiō ſhall be giuē that then God would hauehave his grace felte of vsus, and that hee is carefull too drawe vsus backe, to the ende wee ſhould not periſhe, that wee ſhould not remaine obſtinate, and that Sathan ſhould not take poſſeſſion of vsus. Let vsus 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 hauehave 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 vsus, but that we ſhould beginne here: That ſo ſoone as wee deſire and hauehave a will to ſerue God, it behooueth that we be ſpoyled of all bitternes, hatred & rancour, of all deſire to reuenge, not onelyonly 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 hauehave nothing but a feruent deſire to ſerue god, & to honor him, yea & there is nothing in thē but louelove, & they are therin reſolute & ſetled: p. 127yet 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 hauehave well profited all the tyme of our life, when wee ſhall hauehave learned, to what vſe this hiſtorie of Iſaack is rehearſed vntounto vsus: that is, that hee prepared a banquet for his enimies, not in a ceremonie, or for faſhion ſake onelyonly, 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 vntounto 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 hauehave put all this backe: but he dooth yeeld ſomething of his right: as when we would purchace peace amongſt men, we muſt alwayes hauehave this meane, not to giuegive it them wholly, who hauehave done vsus wrong: but for all that, not too too extremely too chalendge and holde whatſoeuer belongeth vntounto vsus, without yeelding vntounto them one crūme, (as they ſay) thereof. For if eueryevery 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 hauehave 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 vntounto vsus 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 vsus too liue peaceably, and that wee ſhoulde louelove brotherly fellowſhippe, and that none of vsus ſhoulde giuegive him ſelfe too ambition, nor hauehave a deſire too bee more, greater, and higher, and too hauehave 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 hauehave this deſire (as I hauehave ſayde,) Loe as it were a fire blowed vp and kindled: there are a thouſande wayes which Satan will finde to ſet vsus at ſuch diſcorde, at warre, diſſention, & ſuch contention, that it ſhould ſeeme we would ouerthrowe all. So, let vsus marke well, to the ende that we may dwell in p. 128friendſhip & brotherly concorde with our neighbours, it behooueth eueryevery one that he forſake and yeeld of his owne right, and that eueryevery 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 hauehave 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 vsus, 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 vntounto euill, neither in any reſpect too bee tyed therein: but onelyonly for too nouriſhe peace, too ſtoppe outrages and violences, it ſhal alwayes be lawful for vsus too enter into league with them. Let vsus take heede therefore that wee bee ſeparated from all their malice, and therein that wee hauehave no acquaintance with them, & eſpecially that wee condemne their iniquitie aſmuch as lieth in vsus, 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 hauehave put ſuch a barre firſt before them. Yea we ſee that God hath ſhewed vsus 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 vntounto him, & in what deteſtation he hath al quarelles, warres, wronges, hurtes, outrages and oppreſſions, which men ſhall doo eche vntounto 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 giuegive 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 vsus, yea and when the matter ſtandes ſo, that Concorde muſt bee had with infidells, too the ende they may leaue of to rage againſt p. 12vsus, and not hurt vsus. 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 hauehave no quarelles with them, yea that we ſeeke too appeaſe them that are raiſed vp: wee muſt (aſmuch as lieth in vsus) 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 hauehave already ſpoken of: that is too ſay, by forgoing our right, aſmuch as ſhal be poſſible for vsus. This then is the ſumme of that we hauehave 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 vntounto the liuing and euerlaſting God, rendring honour vntounto 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 vntounto him: We hauehave 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 eueryevery way: For it was not onelyonly 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 vsus 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 vsus hope, that altogither like as Iſaack was vpholden, and that God after he had afflicted him, looked alſo again vntounto him to giuegive 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 giuegive vsus ſuch taſte of his merciemercy & fauour, that we ſhall hauehave good cauſe to bleſſe his name, and hauehave 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 hauehave 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 p. 130had eſteemed the promiſe of the ſpirituall inheritance made vntounto his father, it is certaine, that hee would hauehave 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 hauehave this houſe as it were apart, & would not hauehave 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 hauehave 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 hauehave to beare away vpō this place. And herevppon let vsus learne in ſuch wiſe too behaue our ſelues, that alwayes we labour to ſunder our ſelues from them, that would dravve vsus too deſtruction: For it is vvithout al doubt, that if vve liue ouer familiarly vvith the contemners of god, they vvill ſoone defile vsus: their fellovvſhip and conuerſation is a deadly peſtilence. And ſo much the rather it behoueth vsus to vvalke vvith carefulnes herein, taking good heede vntounto our ſelues that vvee defile not our ſelues vvith the filthineſſes of this vvorlde. And let vsus in the meane ſeaſon acknowledge, that it is alſo a wonderful prouidence of God, that hee would hauehave 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 vponupon 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 vnderunder 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, p. 131when 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 vsus fal downe before the high maieſtie of our good God, with acknowledging of our faultes, and praying him, that he will make vsus to feele them in ſuch ſorte, that it may ſerue too make vsus 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 vsus in our weakneſſes, ſo as we leaue not of to call vponupon him as our father, although we fall many wayes. So let vsus all ſay, O almightie God, heauenly father, &c.