Thirteen Sermons on Free Election in Jacob and Reprobation in Esau, Sermon 4
❧ The fourth Sermon of Iacob and Eſau, Geneſis 25.
24 Therefore when the dayes of her deliueraunce was come, beholde twinnes were in her wombe.
25 So hee that came out firſte was redde, & hee was all ouer as a rough garmente, and they called his name Eſau.
26 And afterwarde came his brother out: and his hand held Eſau by the heele: therefore his name was called Iacob. Nowe Iſaack was threeſcore yeeres olde when Rebecca bare them.
27 And the boyes grewe, and Eſau was a cunning hunter, and was a man of labour: but Iacob was a ſimple man, and dwelled in tents.
28 And Iſaack loued Eſaw, for Veniſon was his meate, but Rebecca loued Iacob.
BEcauſe the election of GOD is ſecret in it ſelfe, it is neceſſary that it ſhewe it ſelfe with the time, as God cauſed his workes to come to perfection: For it ſufficeth not that God hauehave once choſen vsus, and that he hauehave marked vsus, but he muſt alſo cōtinewe this to the ende, and that he declare that his election is not in vain, but that he hath his ſtrength and power to conduct vsus to ſaluation. Now hee doth this after diuerſe ſortes: For God is not bound to keepe alwayes one courſe: he hath his meanes, ſuch as it pleaſeth him to appoynt. Sometime he ſheweth his election very quickly: ſometime he deferreth it for a long ſpace: and they that thinke, that there is a certaine ſeede, in all thoſe whome God hath elected, ſo as men may diſcerne them from other, becauſe they are enclyned to good, and hauehave ſome affectiō to ſerue God: they fouly ouerſhoote themſelues, and are alſo conuinced by experience.
Iohn Baptiſt was ſanctified from the wombe of his mother: but it is farre otherwiſe in many others. For God ſuffereth his electe ſometimes to be as ſcattered ſheepe, and they ſeeme as though they were altogether loſt: and this is to the ende to giuegive the greater glory to his grace. As wee ſee now ſome ſigne in Iacob, that God had choſen him, and reiected his brother Eſau. For Iacob held the heele of his brother, as if he had fought againſt him. And this came not to paſſe by chaunce, neither was it doone by nature: but God ſhewed as it were with the finger, that Eſau was the firſte borne, and yet was neuertheleſſe put back: and Iacob, who was the inferiour in his birth, ſhould yet in time be preferred. Mark then what we hauehave to learne vponupon this place: that is, that God will approue that which he hath pronounced as we ſaw yeſterday: That the greater ſhall ſerue the leſſer: and And this hath already beene ſhewed in the birth of twoo infantes. But of this example we hauehave to gather in generall, that thoſe whome God hath choſen, he hath preuented: & by this meanes doth ratifie his counſell and decree, when his execution appeareth. And ſo, though we can not enter ſo farre, to knowe who they are that were elected before the foundation of the world: notwithſtanding our election ſhalbe teſtified vntounto vsus, ſo farre foorth as ſhall be neceſſary: For if God (as a man woulde ſay) doe keepe the protocoll or originall draught thereof with him ſelfe, it followeth not but that hee doth giuegive vsus ſuch teſtimonie thereof, that we may be aſſured that he both is and will be a father vntounto vsus to the end: & that we ſhould call vponupon him in this affiance. For it is not ſaide heere albeit there were a vocatiō (as the holy ſcripture ſpeaketh) that is to ſay, that he had declared vntounto Iacob that he had elected him. This wil com with the time▪ but it is ſaid ſimply that God had ſhewed it as it were to the eye, that the anſwere which he had giuē to Rebecca was not in vain. Why ſo? the effect appeared in this, that Iacob helde the heele of his brother. But heere by the way God would ſhewe by this figure, that his electe come not to their ende without many combates. It is true that Iacob knewe not what this ment, and his age alſo did not ſuffer it: but this notwithſtanding muſte ſerue to teach vsus, and is ſet foorth as it were to declare vntounto vsus, that God will hauehave vsus to fight, howſoeuer hee hath taken vsus into his cuſtodie, yea, though wee bee in his protection and conduction, and hee will hauehave vsus to hope for ſaluation from him, and that that which hee hath begun ſhall bee accomplyſhed.
Although then that all this be true, yet will he not hauehave vsus ſluggiſh: but hee will that eueryevery one of vsus ſtriue to the ende, that we may be led to that ende whervnto hee hath called vsus. Marke then that which we hauehave to learne of this which Moyſes rehearſeth, that Iacob held the heele of his brother. Now he addeth: And the elder was called Eſau, and the other Iacob.
As touching the ſecond, it is as if a man ſhould call him Heeleholder, but of Eſau it is ſayde, that hee came from the wombe of his mother altogither rough and couered with heare, as if he had beene a man already. See alſo from whence he tooke his name.
Wee ſee then the difference betwixte theſe two: that is, that a man would hauehave ſaide that Eſau, was to be farre aduaunced aboue his brother. For we ſee him thorowly faſhioned, he is big, and ſheweth great ſtrength: To be ſhort, he is not as a childe, but as a man. But of Iacob, there is no other thing, but the hand that helde him by the heele, and he was as a thing borne before his time: & when they grewe, he continued euen ſo. For Eſau was a Hunter, a man of trauel: (as if a man would ſay) nothing but ſtrength. Of Iacob it is very true that the name which Moyſes vſeth, is taken in good parte and ſignifieth ſounde or perfect: Howbeit it was a ſimplicitie which was oppoſed againſt all that which was more apparaunt in Eſau: and in very deede Moyſes addeth, that he kept the houſe, that hee was as it were a Cooke alwayes ſitting in the Aſhes. Marke then what wee hauehave to conſider in Eſau and Iacob.
Nowe this is an inſtruction to confirme that wee hauehave intreated off before: That is to ſay, that GOD hath not choſen men according to the outwarde ſhewe they may hauehave: but contrarywiſe, that which is accounted moſte excellent, he forſaketh and deſpiſeth: And that which is as reiected of men, that doth he aduaunce. Wee ſee it alwayes: but yet ther is no doubte, but the holy Ghoſte ment to ſette foorth this in the perſon of our father Iacob, to the ende that we ſhoulde learne to beate downe all fooliſh preſumption, and ſhoulde not ſearch in our ſelues, why GOD doth chooſe vsus, why alſo he continueth his grace towardes vsus: but that wee ſhoulde knowe that he would be gloryfied in our littleneſſe: and wee ſhall hauehave well profited, when this doctrine ſhall be imprinted in our heartes.
For there is nothing that more turneth vsus a way from God, then when wee deſire to hauehave ſome vertue woorthy of prayſe: but we muſt be vtterly ſpoyled thereof, or elſe we ſhal be ſo puffed vp, that the grace of GOD can not enter into vsus: So muche the more then it behoueth vsus to lay good hold vponupon this which is ſo neceſſary for vsus: that is to ſay, that whē God choſeth vsus, that this is not (as men ſay) for our faire eyes. And finally, if we bee deſpiſed of the worlde, let vsus not therefore bee diſcouraged: as wee hauehave ſhewed, that it ought thorowely to content vsus that we be accepted of God, although the worlde diſdaine vsus: For we ſee what was in Iacob: one ſtil ſitting in the houſe, as if a man wold ſay, a Doe nothing, or Idle body. It is true that he was entire, but whēce was it? Whence was this ſimplicitie taken? did hee any notable thing? had he any reputation? he had nothing at all. But ſee Eſau, who was as it were aboue the cloudes euen from his birth, hee was a man allready, he had ſtrength in him ſelfe: & further, when he grew he had great induſtrie, ſo that it ſeemed that he was to workwonders. Very wel, in this we are taught that all comes of God. For if wee ſhoulde ſeeke the cauſe of election in men, it is certaine that eueryevery one would giuegive his voyce to Eſau without doubt. But notwithſtanding all this, God preferreth Iacob: and why ſo? This is quite contrary to that we imagine. So then wee hauehave to marke, that God hath in ſuch ſorte diſpenſed his grace, that he would hauehave men to knowe, that it was his onelyonly goodneſſe that mooued him to louelove Iacob. Nowe this doctrine is well woorthy to bee meditated vppon, all the dayes of our life: and this is (as I hauehave ſayde) too beate downe all the ouerweening that men hauehave in them ſelues, to the ende that there bee nothing but the meere merciemercy of God that may ſhine in this thing: & in the meane time let vsus knowe that the Church was alwayes ſmall in her beginnings, yea, and that God, hath after ſuch ſorte aduaunced it, that on mens partes theire infirmitie muſte appeare, and that they muſt alwayes acknowledge it, to the ende men ſubmit them ſelues to ſuch a condition. And againe, howſoeuer it be, let vsus knowe, that God wil neuer forſake his owne woork, but will bring it to his right perfection, although it be not knowen of men at the firſt daſhe: For neither ought it to be ſo, neither is it profitable. Againe, if God giuegive any ſigne that hee hauehave choſen vsus vntounto him ſelf, and that this bee ſhewed euen from our infancie, we hauehave ſo much the more, wherefore to glorifie God: For the more his grace is enlarged, the more praiſe it deſerueth: but if we remaine for a time as reiected, and that God maketh no ſemblaunce of hauing any regarde vntounto vsus: but rather that wee be as it were forgotten, and in the ende hee calleth vsus back againe, when wee hauehave for a longe time gone aſtray: heerein alſo ſhall we hauehave a double occaſion to prayſe him. To bee ſhorte, howſoeuer he worke in vsus, it behooueth that our mouth bee alwayes open to acknowledge his goodneſſe and merciemercy. There bee ſome which from their childehood will declare that GOD hath kept them, as if hee had helde them by the hand, and ſhould bring them foorth to ſay: Theſe are mine, and in deede they hauehave a good inſtruction from their infancie, and further it ſhall profite in them, in ſuch ſorte as men ſhall ſay: Beholde a ſeede of God.
Now theſe (as I hauehave ſaid) are deepely bound to acknowledge that God had giuen them this priuiledge. For what hauehave they more then others? wee are altogither corrupted in Adam. So then, when God leadeth them as it were by a continuall thred from their birth, euen vntil their olde age, ſo much the more are they bound vntounto him. But there are others, who are as poore and miſerable creatures: whome men would ſay that God had wholly caſt from him, and the one ſort are lewde and diſſolute in their youth, the other ſort miſerable Idolaters: and whatſoeuer deuotion they hauehave, yet neuertheleſſe this is alwayes to eſtraunge them ſomuch the more from God, and to prouoke his wrath, yea ſometimes they are enemyes to all trueth: as wee may ſee in the example of S. Paule, who was as an outragious beaſte ſhedding innocent bloode, and ſtriuing for nothing more as a rauening Wolfe, then to ſcatter all the Churches. Againe, ſee the Corinthians, who were whore maiſters, & giuen to all kinde of villanies, as Saint Paule declareth: And aſmuch is ſaide of the Romaines. Yee were (ſaith hee) in times paſt, both whoremongers and proude perſons, & giuen to all oppresſion & deceit, yeelding al your members to euill, & to the ſeruice of ſinne. And a little after he ſayth to the Epheſians: Yee were in times paſt without God, without any hope of life, ye were altogither darkenes, ye were in euerlasting death.
Now when our Lorde, to the ende to humble vsus, ſhall ſuffer vsus for a time to bee ſo ſcattered, and then ſhall ſuddainly call vsus to himſelfe: let vsus acknowledge and ſay alas wee ought not onelyonly to magnifie GOD for that hee hath choſen vsus, as wee ſee the fruite thereof: but alſo becauſe he hath drawen vsus from this gulfe, wherin we were. And ſo much the more muſt we ſtriue and redeeme the time paſt, as S▪ Paule ſpeaketh thereof,Ephe. 5.8. in that we hauehave alleadged: Yee were ſometimes darkeneſſe, but nowe you are light in the Lorde (ſaith hee) and therefore walke as Children of light. And let vsus often remember that which our Lord Ieſus Chriſt ſaith. There are many ſheepe that are not of this folde. For he ſpake of the Gentiles, who were ſhut out from all hope of ſaluation. He calleth them ſheepe, not in reſpect of them ſelues: For they were ſauage beaſtes: but in reſpect of Gods election: although they were a ſcattered people, yet he ſayth, that he would gather them togither. Therefore when it pleaſeth God to withdrawe vsus from diſſipation wherin we hauehave beene, let vsus learne to giuegive eare to the voice of this great Paſtor: not onelyonly by giuing ſome outwarde ſigne that we doe allow it: but that it be to followe him and obay him in all thinges.
Marke then what it is, that wee hauehave to learne out of this place. And farther let vsus not bee aſhamed, when the Lord ſhall not giuegive vntounto his faithfull and to his whole Church, ſuch a goodly ſhewe amongſt men, to the ende to bee had in reputation: Let vsus not bee aſhamed of our baſeneſſe, ſo that he be gloryfied. As nowe it ſeemeth that the Church muſte bee troden vnderunder feete: and wee ſee alſo howe prophane people and the Children of this worlde, make no reckoning of thoſe whome God hath gathered to him ſelfe.
Now let vsus beare this patiently, after the example of our father Iacob: & let it not trouble vsus, if the worlde (in a manner) doe ſpyt in our face, ſo that we be approued of GOD. Marke then, howe eueryevery one of vsus hauehave to practiſe this doctrine in him ſelfe, and alſo in the whole body of the Church.
And againe, although wee bee not eſtemed of the worlde, and that fewe doe allowe vsus and clap their handes at vsus, yet God woorketh in ſuche ſorte, that that which is moſt contemptible in the worlde, and in the outwarde ſhewe thereof, is more eſteemed before, God then that which hath great ſhew & ſetting out before men. And heerein is that accōplyſhed, which is ſpoken in S. Luke. That that which is high and excellent heere beneath, is not therefore eſteemed of God, but much rather is ſometime an abhomination vntounto him: as it is certaine that the vertues of Eſau ſhall alwayes be prayſed, if men were Iudges: but yet Iacobs ſimplicitie before God and his Angels, is in greater eſtimation.
Let vsus therefore march on as our Lorde Ieſus hath commaunded vsus: and let it not greeue vsus, though there appeare not in vsus at the firſt daſhe, theſe giftes which God hath put in vsus. As for example. There are many who are nothing worth in reſpect of God, yet they hauehave a goodly ſhew, & alſo there be occaſion therof. Men ſhall find great perſonages, of great eſtate and qualitie, who ſhall hauehave greate valure, and be in great authoritie: ſhall be in honor and dignitie: and farther there ſhalbe no extreme couetouſnes in them: to be ſhort, there ſhall appeare ſuch an honeſtie in them, that you would thinke them Angels, and all men will extoll them eueryevery where: and in the meane time there ſhall bee poore handycraftes men, huſbandmen, & poore idiotes, who hauehave no opportunitie to ſhew themſelues: For they ſhalbe buſied in their ſhop & ſmal houſholde: they muſt trauel to nuriſh their poore children. A man ſhall heare no great fame of them, they are not eloquēt, to ſhew forth any great wiſedome: and when a man ſhall heare them ſpeake, hee ſhall ſee nothing but folly, according to the common opinion: and yet GOD hath elected and choſen them. Hee alloweth that which ſeemeth to bee of no value: For albeit it ſeeme that theſe are baſe thinges, that a man ſew or doe ſome other thing, and take paine, yet this is a ſeruice that GOD more eſteemeth off, than we can imagine.
So then, when we knowe that we are nothing in outwarde ſhewe, let vsus not think our ſtate and condition to be the woorſe for it (and as I hauehave ſayde already) let vsus not bee aſhamed of our infirmitie: and in the meane time, let vsus lift vp our eyes on high, & though we lye in the aſſhes, let vsus knowe that aſmuch happened to our father Iacob before, who was a figure of all the electe of God and of his children. Now it followeth.
That Iacob was loued of his mother, and Eſau of his father.
And this ſerueth well to ſhewe that there was no ſuche perfection in Iſaack, as there ought to hauehave beene: For hee was not ignoraunt of that which had beene ſpoken: That the greater ſhould ſerue the leſſer: He knewe ful well, that ſo was the will of God, that Eſau the elder ſhoulde yeelde bothe the place and degree of honour vntounto his brother: and yet he loued Eſau: it ſeemeth heerein that he would reſiſt the counſell of GOD. And what meanes hee heerein? When hee will caſt his whole louelove towardes Eſau: Yet God will reigne in the ende and his election muſte ſtande faſt, yea though all the worlde ſhoulde ſtriue againſt it. Loe Iſaack, who is very blockiſhe: yet there is more: for it ſeemeth that hee is led by a brutiſh affection. For why did hee louelove Eſau? Becauſe that hee brought him Veniſon. Hee loued him therefore for his toothes ſake. Beholde an ancient man: and who by reaſon of his age ought to hauehave beene ſtayed and ſetled: hee ſhoulde no more hauehave beene led of his fooliſh and inconſtant affections, that for his tothes ſake & licoriſhnes, he ſhould hauehave forgotten that which God had pronounced, yea, by an vnchaungeable decree: that Iacob muſt gouerne, and that hee ſhould be heyre of the promiſe: and yet that Iſaack maketh no reckoning of it. But heere wee ſee that the Iewes are too to blinde, vaunting them ſelues in their fathers, as though the dignitie which they ſometimes had, came from the holyneſſe and vertues of men. For it is certaine that Iſaack, aſmuch as in him lay, ouerthrew the election of God: not that he had a will ſo to doe. For if a man ſhould hauehave aſked him, how now? Wilt thou reſiſt God? wilt thou let, that hee ſhall not put in execution, that which he hath pronounced? wilte thou alter that which hee hath pronounced by his mouth? Hee would hauehave ſaid. No: and his intent was not ſuch. But howſoeuer it be, he is driuen and drawen that way.
So then wee may not ſay, that Iſaack wente about to helpe the election, of God nor ſet it forward: but contrariwiſe he hindred it. Now by this we ſee, that all mouthes muſt be ſhut, and that men pretend not too hauehave had any thinge in their perſons, to ſay that God ſhould confirme vntounto them the bliſsings which hee had already giuen them. To be ſhort, we ſee heereby, that lyke as the election of God, is free & vndeſerued in his firſte beginning & foundation, and in full force, ſo alſo it behoueth that God ſhew vntounto the ende, that there is nothing but his only mercy and that all that is ſaid on mans behalfe, doe ceaſe & be aboliſhed, & that this is not, either of the willer or of the runner (as S. Paule ſaith) Rom. 9. Marke then what wee hauehave to learne. Now in the meane time we ſee alſo the ſtedfaſtnes which is in this counſell of God, whereby hee choſeth thoſe, whome he thinketh good. So we hauehave to reſolue our ſelues, although the whole world ſhould labour to ouerthrow our ſaluation, that yet it wil remaine ſure, ſo that wee hauehave our refuge alwayes to that which hath byn ſhewed vsus before: that is to ſay, That our Lord Ieſus Chriſt hath taken into his keeping all that the father hath giuen him, as beeing his owne: & that nothing therof ſhall periſhe, foraſmuch as God is ſtronger then men: for it is thither that hee doth leade vsus: The father who hath giuen you vntounto me, is ſtronger then all.
So thē let vsus learne to ſtay our ſelues wholly vppon the inuincible power of God, when there is any queſtion of being aſſured that in calling vponupon him we ſhalbe heard, & that we dout not but that as he hath brought vsus into a good way, ſo he wil giuegive vsus perſeuerance: and although that wee bee weake and frayle, yet hee will not ſuffer vsus to fall: but wee ſhall alwayes bee ledde in ſuch ſorte, that hee will more and more encreaſe his power in vsus. Wee muſte therefore come euen thus farre, namely that Iacob had not onelyonly thoſe his enemyes whiche hadde no feare of GOD, and were irreligious, but euen his owne father Iſaack: yea who was then as chiefe in the Church: God had put him in truſt as it were with his couenaunt, to the end that he ſhould be the treaſorer thereof, and deſpenſe it: and yet neuertheleſſe hee (as it ſhould ſeeme) was an enemie to the election of Iacob. Wherefore if we ſee many contrarieties, and that it ſeemeth our ſaluation muſt bee ouerthrowne by many meanes, and that wee ſee no iſſue, let vsus then knowe that God wil be victorious in the ende: and whatſoeuer weakeneſſe bee founde in vsus, neuertheleſſe he wil not ceaſe to proceede, and although there be reſiſtance and contradiction heere beneath, yet neuertheleſſe hee will ouercome all, and bring it wel aboute. But by the way, we are heere admoniſhed by the example of Iſaack, to holde our ſelues vnderunder the bridle. For if this happened vntounto ſuch a man as Iſaack was, ſo excellent and of an Angelicall holyneſſe, that hee reſiſted God, what ſhall become of vsus in compariſon? It is certaine, that we ſhall eueryevery day be ouertaken an hundred times, with ſome vaine fantaſie, that we ſhall ruſh againſt God, although wee hauehave no ſuch purpoſe. Wee hauehave great neede therefore to diſtruſt our owne iudgement, and to call vponupon God, to the end that he will gouerne vsus by his holy ſpirit: otherwiſe (as I hauehave ſaid) we are as wretched ſtrayes, and we ſhall goe hither and thither at all aduentures. And when we weene to be very wiſe, there will be nothing but folly in vsus, yea rebellion, although it bee not with our willes and knowledge. Marke this then for one leſſon, But we muſt marke heere the cauſe which is heere noted by Moyſes, when hee ſayth that Iſaack loued Eſau: And wherfore did he louelove him? Becauſe that Veniſon was his meate. Therfore let vsus take heede that we be not led by our carnall and earthly appetites, if we will keepe our array towards God. It is true, that to eate and drinke are not condemned. For God hath placed vsus in this world vnderunder that condition that we ſhould enioy his creatures: and ſeeing he hath ordained vsus to eate and to drinke, it is certaine that we offend him not: when we deſire to hauehave for our neceſſities, & ſearch out alſo the vſe of thoſe benefites, which he hath prepared for vsus. For it is not ſaid without cauſe, that we muſt do al things in his name, yea both in eating & drinking: but in that we be corrupted, it cannot bee but there wil be alwaies exceſſe in our appetites, & this exceſſe maketh vsus to forget our duties towards God: ſo as we are are altogither drawen away on eueryevery ſide: & when we thinke to doe our duties we are far therefrō. But Iſaack ought alwaies to hauehave had this before his eyes, yea & he ought to hauehave had it engrauen in his heart, this voice ſhould hauehave ſounded in his eares, to wit, that the greater ſhuld ſerue the leſſe: he ought without ende, and without ceaſing, thus to hauehave thought: wel, foraſmuch as God wil hauehave his election to remaine in Iacob, it behoueth that I agree vntounto it. But in the meane time his meate turneth him, & draweth him quit contrary. Let vsus therfore bee wel aduiſed (as I hauehave already ſayde) on our partes, to repreſſe our deſires, yea though they be naturall, & of them ſelues not vnlawfull. But to the end that there be no exceſſe nor intemperance: Let vsus be aduiſed (I ſay) to check and to tame thē, in ſuch ſorte that they neuer turne vsus away, or hinder vsus from ordering our ſelues according to the will of God. Marke therefore briefely what we hauehave to learne heere.
But heere alſo wee ſee that Rebecca had an affection better guyded then her huſband. It is very true that alwayes men ſhall ſee (or for the moſte parte) that if the Father louelove one of his Children, the moother will ſette her louelove quite contrary: A man may ſee theſe contentions in moſte houſes. Alſo it may bee that Rebecca had conceiued ſome kinde of ielouſie: foraſmuch as ſhe ſawe Eſau preferred: & therefore ſhe loued Iacob the better, foraſmuch as hee was not ſo acceptable to his father, nor had no ſuch fauour: but foraſmuch (as we ſhal ſee hereafter) that ſhe had regard vntounto Gods election, and that ſhe alwayes held that which had byn ſaid, that Iacob muſt be preferred: we hauehave here to iudge that ſhe was not paſſionate and affected, as women that would lightly ſet themſelues againſt their huſbands, when they ſee that ſome of their children, ſhall not bee ſo much eſteemed, they will the more ſet their affections vponupon them. But wee cannot iudge ſo of Rebecca: and why ſo? Becauſe we ſee (as I hauehave already ſaid) that ſhe alwayes referred her ſelf to God, & ment to obay that which he had pronounced. She would vndoubtedly that both the children might hauehave beene reſerued in the Church: but ſeeing ſhee ſawe the one ſhut out, and that there was none but the leſſer and inferiour that God allowed off, ſhe yeelded thereto. Nowe heere we ſee that our Lorde ſometimes will ſuffer thoſe, which hauehave the more vertues and greater giftes of the holy Ghoſte, yet neuertheleſſe to fall: and that they who were not yet ſo aduaunced as they ſhould outgoe them, I meane in ſome reſpect. For if wee make compariſon of Iſaack with Rebeca, it is certaine that hee hauing beene brought vp in the houſe of his father, & hauing receiued ſo great inſtruction in his youth, had generally a greater faith then Rebecca. But beholde a particular action, wherin he fayleth, and wherin his vice ſheweth it ſelf. And yet Rebecca who lately crawled out of a den of idolatrie: as we knowe that in her fathers houſe, there was nothing but ſuperſtitions, the countrie was altogither corrupted: this poore woman, although ſhe knew not God in her youth: yet notwithſtanding ſhe was ſo wel taught and inſtructed of the holy Ghoſte, that ſhe out-went her huſband. Nowe for this cauſe, they too whom God hath reached out the hande betimes, and whom he hath lifted vp, to be as mirrors vntounto others: let thē learne alwayes to walke with greater carefulneſſe. And why ſo? For there needeth but one wrye ſtep to make them to fall ſo groſely, that eueryevery one wil be aſhamed of them.
And therefore let vsus learne, that allbeit our Lord hauehave generally framed and faſhioned vsus by his holy ſpirit in ſuch ſorte, that eueryevery one hath vsus in admiration, that yet in particular caſes, we may offende. Therefore let vsus alwayes ſtand vponupon our watch. Moreouer, they which are the moſte excelent, whē they ſhall come to faile in ſome poynt, let them not make a buckler of this, that they hauehave done ſo many good deedes, and worthy of praiſe: let them not alleadge their valiant deedes (as they ſay) but let them acknowledge them ſelues for ſuch as they be, and ſay: Wel, I perceiue that God would hauehave me to acknowledge that I am a weak man: and farther that I ſhould acknowledge in general, that it is not in men to vphold thēſelues: for there needeth but one faulte alone to cauſe vsus to be cut off frō the church. And whē God hath caſt vsus of, what ſhal become of vsus? So let vsus learne al theſe thinges in the perſon of our father Iſaack, when we ſee that he was ſo blinded, and that he neuer remembred, that he was as a rebel to God, in eſteeming that, which God had reiected, and deſpiſing his younger ſonne: too whome notwithſtanding God had giuen this teſtimony: That he muſt rule in his houſe. Now in the meane tyme, although that Rebecca had bin wel guided in her affection, and that ſhee had ſought to obay God: yet it could not be but there muſt be ſome quarel betwene thē: as oftentimes it falleth out. And this is that which Moyſes ſaith. That Iſaack loued Eſau, and Rebecca loued Iacob: and when hee ſpeaketh ſo, it is as if hee woulde ſhewe that there was ſome ſtrife in the houſe, and that they coulde not agree togither, to ſay, that the huſbād & the wife ſhuld louelove their children alike, as by nature they ought to hauehave bin enclyned thereto: or rather that they knewe that the wil of God was that they ſhoulde hauehave loued the yonger. Now we are warned in this behalfe, that albeit our affections be wel grounded & tend to a good ende, that notwithſtanding there …e alwayes croſſings which are blame woorthy. As for example. I ſeeke to followe God, and fully to conforme my ſelfe vntounto his will: but there are reſiſtings, & it muſt needes be that I muſt incurre diſpleaſure of the one, and purchaſe an enemie of the other, if I diſcharge my dutie. Likewiſe it is true, that the beginning ſhalbe good, when I ſhall deſire too doe well, and that I ſhall onelyonly looke vntounto God: but eueranon it wil befall vntounto vsus, that in our good zeale we ſhall be too exceſſiue, & that we ſhal hauehave carnal paſſions in vsus: To be ſhort: they which ſhalbe the beſt guyded, and who hauehave greateſt perfection, it is very certaine that they ſhal yet paſſe meaſure in this place, and that they ſhal ſhew themſelues men: and ſo much the more ought we to ſuſpect our paſſions, and albeit wee ſee that the end be not good, yet we ſhall not ceaſe to fall therin. Againe, we alſo hauehave a good warning to leaue all contradictions: For it is not without cauſe that the ſcripture exhorteth vsus ſo oftē vntounto this vnion, to be of one minde, and of one mouth. And why ſo? For when we agree in ſuch ſorte, eche one ſtirreth vp his neighbour, & helpeth to bring him vntounto God. But contrariwiſe, whē we are quarrelling in contention and ſtrife, not onelyonly one letteth and hindreth another (as it is cōmonly ſaid there needs but one reſtife Horſe to hinder the whole teame:) but yet ther is a worſe matter: to wit, that when wee ſtriue for the ſeruice of GOD, wee ceaſe not to forgette our ſelues in ſome reſpects, and many things eſcape vsus, the which we woulde not let ſlip, if we were out of ſtrife & contention. This therfore is the matter we hauehave to learne. And theſe examples are dayly ſeen amongſt vsus in the church. For the beſt ſeruāts of God & they that are indewed with moſt excellēt graces, yea & who ſtriue for the trueth, yet neuertheles cannot alwaies ſo bridle themſelues, that they be not quarrelling, & ſhowe themſelues men, and yet God alloweth their zeale and that which they doe. And why ſo? For bicauſe they hauehave a good beginning, and they hauehave a right end: but as I hauehave ſaid, there is alwaies infirmitie mingled therewith. Let vsus therfore (ſay I) alwaies marke this, in this example of Iſaack and Rebecca. Againe, wee hauehave farther to note, that if ſome times we ſhall not agree ſo as we ought & as were meete & conuenient & as we ought, to bend & enforce our ſelues, that yet neuertheleſſe wee muſt make no deuorſe betwixt our ſelues, neither bee quite ſeparated aſunder. For although this was a notable vice, that Iſaack & Rebecca were thus diuided in the louelove, which they bare vntounto their children, yet they cōtinued to ſerue God: & Iſaack did neuer pretende to aboliſhe this oracle: that is to ſay, this ſame anſwere which God had giuen, that Iacob muſt gouerne.
Now therfore we ſee heere how the huſband and the wife are at ſtrife, and that in ſuch a matter of importaunce, as wherevpon depended the ſaluatiō of the world. For the queſtion is here of the eternal electiō of God, the queſtiō is of the whole church of our Lord Ieſus Chriſt, who is the head thereof: and beholde ſome crooked controuerſies betwixt Iſaack and his wife. Yet this meaneth not that Iſaack ment to ouerthrowe all: but he vnderſtoode it not, and was confounded in him ſelfe. Likewiſe therefore, when through ignorance and errour, it ſhall ſometimes come to paſſe, that wee ſhalbe in trouble, and that the deuil ſhall thruſt in his foote, and that we ſhall not bee able to ſpeake with one and the ſame mouth: notwithſtanding, we muſt alwayes keepe the principall: that is, we muſt alwayes agree in this, that we holde God for our father: and that wee knowe that there is no true holy vnitie, but in Ieſus Chriſte: that wee holde, I ſay the principles of our faith: and if we cannot cōprehend all things ſo diſtinctly as were to bee wiſhed, let the ignoraunt and weake bee humbled, and let them not be diſcouraged. Likewiſe let them that are more frowarde, beare with the weake, wayting when God wil turne thē, and take from them theſe opinions, wherin they are ſo troubled. This is that which Saint Paule ſayth vntounto the Philippians: For hee ſhoweth how we ought to bee knit togither, and what the knot of our concorde and brotherhood is. Nowe hauing ſhewed, that he cōcludeth, that therfore there ſhuld not be diuerſities of opinions amongſt vsus, & that our ſpeaches likewiſe ſhould not be diuers. But yet (ſaith he) If you cannot come to ſuch pefection, & that ſome go as it were halting, & cannot ouertake others, which are not ſo quicke to comprehend all: Wayte (ſayth hee) vntill GOD reueale it vntounto you. Marke then the firſt thing that we hauehave to do, that is, to agree in the pure and ſimple trueth of God. But foraſmuch as it is not geuen to all at the firſte daſh, to hauehave certaine vnderſtanding of all points of religion: very wel, if there bee any ignorance, let them reach out their hand to them who are ſo beſotted, yea let them take heede that they bee not wilfull on their partes. For ſomtimes, yea moſte commonly a man ſhall ſee, that the blindeſt are boldeſt and raſheſt: and further there will be ſuch a wilfulneſſe, that a man can gain nothing of them. But S. Paule to remedie this miſchiefe, ſaith: Waite till God reueale it vntounto you. This then is that wee hauehave to learne: but let vsus alſo remember that which hee ſetteth downe: namely, that when we ſhal agree in our Lord Ieſus Chriſt, & that we reſpect nothing but his glorie, that alwayes we keepe our courſe, and if there bee ſome little ſtrife, that this ſeperate vsus not one from another. For it ſhall bee enough when we hauehave this keye, though in many other thinges we bee not ſo reſolued as were neceſſary: yet if wee bee not quite withdrawen and turned from our Lord Ieſus Chriſt, it is enough. Beſides when we ſhall tende to his glory, eueryevery one ſhall knowe, yea the moſt forwarde, that they are yet farre of. What is the cauſe that thoſe which are learned and exerciſed in the ſcripture, doe diſdaine their brethren when they ſee them ignorant? It is foraſmuch as it ſeemeth vntounto thē that there is nothing wanting in them ſelues: but if wee knowe what it is to aſpire to our Lord Ieſus Chriſt, and to come to the glory of his reſurrection, wee will ſay alwayes with Saint Paule, that wee hauehave not attayned vntounto it. When therefore eueryevery one ſhall knowe, that there is yet ſomething lacking in him ſelf, it ſhall doe vsus no hurt, & we ſhall not think it ſtraunge to call our brethren, although it bee a farre off. Goe to let vsus goe forward. It is true that there is great difference betwixte them that hauehave the gift of interpreting the Scriptures, and thoſe that are poore and ſimple idiotes: they wil know well that there is one God, who is their father by our Lorde Ieſus Chriſte, but yet they cannot expounde a place of holy Scripture: & yet notwithſtanding they ceaſſe not to walke on in one & the ſame path: & thoſe which are the moſt forward, although they come ſooner to the goale, yet they muſt alwayes waite for the other. Mark then how we hauehave to doe, according as it is ſhewed vntounto vsus, & how we may learne it, by the example which is heere contayned.
But nowe let vsus fall downe before the maieſtie of our good God, in acknowledging of our faultes, praying him that hee will in ſuch ſorte make vsus to feele them, that it may be to the end we may be diſpleaſed therewith, and that we alwayes may hauehave an eye to our condition which is ſo miſerable, to the ende to hauehave our refuge to his merciemercy: and that it wil pleaſe him to receiue vsus to merciemercy, and ſo to gouerne vsus by his holy ſpirite that we may be rid of all earthly paſſions. And ſeeing there are ſo many vices hidden in vsus, that wee may take the greater payne to examine our ſelues, to the ende alwayes to hauehave recourſe vntounto him, who is able to cleanſe vsus: and that wee maye ſo fight, againſt whatſoeuer thinge doeth hinder vsus from dedicating our ſelues wholly to his ſeruice, that in the meane time we know, that it is farre of that our conflictes doe deſerue to bee approued of him, but ſo farre foorth as hee beareth with our weakeneſſe. And alſo that we may hauehave recourſe vntounto his power, knowing the neede that wee hauehave to be ſuccoured of him: & that by this meanes, we learne onelyonly to reioyce in him, and not to doubte but that as he hath once reached vsus the hande, he wil likewiſe continue more and more to ſtrengthen vsus, vntill that wee hauehave ouercome bothe the Deuill, and all the aſſaultes, that he can aſſayle vsus withall. That not onelyonly, &c.