Thirteen Sermons on Free Election in Jacob and Reprobation in Esau, Sermon 5
❧ The fifth Sermon of Iacob and Eſau, Geneſis 25.
29 Nowe as Iacob was ſeething Pottage: Eſau came out of the fielde and was hungry.
30 Wherefore Eſau ſayde vntounto Iacob: Suffer mee to k…eele foorth of this Pottage ſo red, for I am weary. Therefore eueryevery one called his name Edome.
31 But Iacob aunſweared, Sell mee now thy birthright.
32 And Eſau ſaid: Beholde I haſten too death: & what auayleth this birthright vntounto me.
33 To whome Iacob ſayd: Sweare vntounto me this day: who ſware vntounto him. So hee ſolde his birthright vntounto Iacob.
34 Then Iacob gaue Eſau breade and pottage of Lentills and he did eate and drinke and roſe vp, and went his way, and Eſau contemned his birthright.
WE ſaid yeſterday that God approueth and ratifieth his election, when hee gouerneth his Children by his holy ſpirit, and that hee maketh them to ſtriue vp to the heauenly life, and giueth them an affection to deſpiſe the world, and to looke vp more high. Cōtrariwiſe, that he diſcouereth what mans nature is, when he letteth looſe the bridle to thoſe that are reprobates, ſo that they become as it were brute beaſtes, loking to nothing but this brickle & tranſitorie life. We hauehave the confirmation of this doctrine, in the hiſtory which Moyſes heere reciteth: For on the one ſide he ſetteth Eſau before vsus, who returning out of the feeldes frō hunting, was as a famiſhed wolf: he deſireth nothing but to eate, and moreouer is content to ſel his birthright with another and heere he renounceth his birthright, ſo that he may hauehave wherewith to fill his belly. Hee then eſteemeth the Pottage ſo highly, that his birthright was nothing vntounto him in compariſon thereof. Now let vsus marke (as it hath already byn touched before, and as we ſhal ſee more fully) that this was not an earthly priuiledge, to wit, that he ſhould hauehave a double portion, and that he ſhoulde be aduaunced in his fathers houſe: but it was to be the chiefe of the Church of God, wayting till our Lorde Ieſus Chriſt ſhould appeare for the ſaluation of the worlde. Now although this was a thing of ſuch importance: yet Eſau preferreth his belly, and hee careth for nothing, ſo that hee may hauehave meate. On the other ſide, Iacob although he had made ready his dinner, or his ſupper (albeit it were his refection,) and that hee had an appetite to eate, yet, hee choſe rather to abſtaine and defraude him ſelfe, then to let ſlippe the occaſion of getting the birthright. Wee ſee then that Eſau was but as a beaſtly man, who fought nothing but to be fed and nouriſhed: yea and to bee well frankt. Iacob is a weake man, ſubiect to hunger and thirſt: yet hee bridleth himſelfe, and looketh vp higher then too this worlde, and forgoeth bodyly meate, to obtaine a ſpirituall benefite, which was of more value then an hundred, yea then ten thouſand liues. Marke briefely what wee hauehave to learne of this hiſtory.
Nowe it is very true that a man might think at the firſt bluſh, that this was but a Childiſh toy. For what hurt was it in Eſau, after that he had laboured and taken great paine, yea for to bringe Veniſon vntounto his father, if he were weary, if he weare an hungred & ſhould demaund to eate? It ſeemeth not that this ſhould be imputed vntounto him for a faulte. And againe on the other ſide, ſome man might ſay, what crueltie was there in Iacob, ſeeing his brother in ſuch want, not to ſuccour him, at the leaſt with halfe of his repaſt? For hee ſhoulde not hauehave tarryed his brothers complainte, and till hee had cryed for hunger, but rather ought frankly to hauehave offred him of that which he had prepared for him ſelfe. For if hee had ſeene but a ſtraunger too bee ſo needie, ſo weary, and ſo weake, hee muſte yet hauehave giuen him ſome refreſhinge and almes.
But beholde his owne brother, for they were borne bothe in one belly: yet hee leaueth him in this caſe, and vouchſafeth not to giuegive him one ſpoonefull of his pottage. A man might ſay therfore that Iacob was too too vncurteous. And againe. Why ſhoulde hee compell him to ſell his birthright? For hee put heere the knife as it were to his throte, and wee knowe that bargaines are alwayes of no force, when there ſhall be any violence offered: If men doe any thing by conſtraint, or if they promiſe any thing by compulſion raſhly, they are not bounde to keepe it. But ſee Eſau, who was an hungred, hee could doe no more, he was ſo farre paſt him ſelfe, that hee knoweth not what his birthright meaneth. So then, beſides the crueltie of Iacob, there was to groſe an ouerſight: and when he barganed, what otheſoeuer came betweene, yet this ought not in any caſe to holde, by any right or reaſon. Well, notwithſtanding all this, this is not recited to reproue Iacob, as though he had committed any faulte, or offended either God or his brother: But contrarywiſe the holie Ghoſte geueth him heere teſtimonie, that hee ſheweth vsus the waye howe to ſearch after Heauenly thinges, and that firſt of all wee muſt ſeeke the kingdome of God, and renounce our owne deſires, or elſe in ſuch wiſe captiuate and bringe them vnderunder, that they hinder vsus not from looking alwaies to the principall.
And contrarywiſe the example of Eſau is ſette before vsus (as the Apoſtle ſheweth) to the end, Wee ſhould not be prophane as he was: that is to ſay, that wee ſhoulde not bee giuen to the earth: but that wee ſhould thinke that this which is promiſed vsus, is belonging to eternall life. So then, wee muſte not iudge of this hiſtory after our naturall opinion: but wee muſt way to what ende and purpoſe it is heere rehearſed, to the end wee may the better make our profite of it.
Now I hauehave already ſayd in the firſt place, that God would as it were ſeale his election heere, in the perſon of Iacob: and that hee hath ſhewed alſo in the perſon of Eſau, that hee was of the number of thoſe, that were caſte off from him. It is very certaine that if Iacob had not beene gouerned by the ſpirite of GOD, hee had beene altogither like his brother Eſau. But wee muſt ſee how the ſpirit of God was rather giuen vntounto him then vntounto Eſau: We ſhall not find this diuerſitie, but in the onelyonly free goodneſſe of God. So then, let vsus knowe that Iacob was led with an holie affection, foraſmuch as God had holden him of the number and company of his Children: as alſo S. Paule ſayth: That wee are the woorkmanſhip of God, created to good woorkes, the which he hath prepared. He ſpeaketh not there of all men in generall. It is true that God hath created vsus all without difference: but there is a newe creation in thoſe, whom God reformeth, and whom hee purgeth from their wicked luſtes, to the ende that hee may bring them to him ſelfe, and conforme them to his righteouſneſſe, ſo that they deſire nothing more then to honor and ſerue him purely. Marke therefore a ſeconde creation which God worketh in his Children. So then, let vsus knowe that if God reach out his hand vntounto vsus, to ſhewe vsus the way of ſaluation, if he giuegive vsus courage cheerefully to march forewardes, and ſtrengthen vsus alſo to continue therein, that then hee ſheweth that his election is not in vaine and friuolous, but hath it full effect and vertue. To conclude, when he abandoneth vsus, and that we are as ſtrayes throughout all our life, that we forget the ſaluation of our ſoules: let vsus know that heerein he declareth his curſſe vppon vsus. And ſo let vsus learne to tremble, as often as wee ſee men beſotted in beaſtlyneſſe, ſo as they knowe not their owne ſtate and condition, neither to what ende they were created, nor wherfore God hath placed them in the worlde: when we ſee this, it behoueth vsus (I ſay) to tremble and to pray vntounto God, that he will not ſuffer vsus ſo to bee eſtraunged from him: but that he will alwayes holde vsus in, and keepe vsus, and that hee will imprint in our heartes, ſuche an aſſurance of the hope which he hath giuen vsus, that we may beare therin the right marke of his election, as if men ſpreade a little waxe vponupon a ſeale, the forme of the ſeale will remaine perfect, but the wax hath the ſhape and image thereof. So, when our Lord engraueth his feare in our heartes by his holy ſpirit, and ſuch an obedience towardes him, as his Children ought to performe vntounto him, this is as if he ſhould ſet vponupon vsus the ſeale of his electiō, & as if he ſhould truely teſtifie that he hath adopted vsus, and that hee is a Father vntounto vsus: For aſmuch as we hauehave the earneſt of his free adoption: that is to ſay, the holy Ghoſt. But now let vsus come to that, which is heere handled particularly. It is ſaide:
That Eſau beeing returned, he aſked of his brother Iacob, that hee woulde giuegive him of that red Pottage, and of that meate: He ſaith it, but this was as it were in cōtempt: and yet heerein we ſee, that he was not ſo delicate and fine mouthed: but hee could doe no more, hee was ſo weary, that he knew not what he did: and therefore he aſketh nothing but to be ſatiſfied. And heereupon he ſayth: GiueGive vntounto me: as if hee ſhoulde ſay: It is all one vntounto me, whether I eate browne breade or white, ſo that I may fill my belly, admit it were but with Acornes, it is all one vntounto mee. A man might heere finde ſome coulour to excuſe Eſau: and it ſeemeth that this might wel hauehave bin pardoned him. But what? So much the more in this muſt we beholde, that our deſires howe natural & lawful ſoeuer they be, are yet neuertheles to be repreſſed, when there is any queſtion of the heauenly life: for then wee muſt bring vnderunder eueryevery conſideration, and rather looſe life an hundred times, then goe out of the path of ſaluation. It is not enough therefore that men abſtaine from thoſe actes that are altogither diſſolute and wicked, and whereof they may bee aſhamed, but yet whatſoeuer deſire they ſhall hauehave, yea permitted vntounto them of God, which is not altogither condemned, yet muſt they tame them, when there ſhall be any compariſon with ſpirituall benefites. But heereof wee ſhall yet intreate more at large. In the meane time it behoueth vsus to note this point, that Eſau ſought not after great dayntyes: he ſaw the Pottage, whereof mention is heere made, and he aſketh nothing but to be ſatiſfyed therewith.
Nowe Iacob aſketh of him his birthright in payment. If he had aſked it of him through ambition, and that it had not belonged vntounto him, vndoubtedly it had beene no bargaine: on the other ſide, the malice which he had, could by no meanes hauehave beene excuſed: and farther this had beene to commit an outragious and theeuiſhe acte, ſo to holde his brothers throte ſhut vp, as to ſay: if thou wilte not forgoe vntounto mee, all that belongeth to thee, I wil not giuegive thee one morcell to eate, rather thou ſhalt periſh. And to what extremitie woulde this growe? But Iacob demaundeth nothing of Eſau, but that which was before giuen him. For he was taught that before the two children were borne, nowe already this ſentence was pronounced, that God had declared, that it muſte needes bee that the elder muſt ſerue the younger. Iacob then, in reſpecte of God poſſeſſed already through faith the birthright: It is true that that ſtoode him in no ſteede in the iudgement of the worlde: but the queſtion is heereof the right title, that he knew that God had appoynted him to bee the firſt borne, & had declared, that the birthright belonged vntounto him. So then, hee robbeth not Eſau of any thing that was his, but hee rather aſketh againe that which was his owne: as if hee ſhoulde hauehave ſaid, Becauſe thou art firſte come out of the wombe, thou deſpiſeſt the ſentence that God hath giuen, both concerning me & thy ſelfe: but yet that muſt ſtand which God hath decreed, it can not be called back againe. For my ſelfe, I alwayes remain in this hope, that I ſhall obtaine, that which was promiſed vntounto me: but for thy parte, this is to the end that thou ſhouldeſt vnderſtand that I ſette more ſtore by the ſeruice of God then by mine owne life: and therfore ſel me thy birthright. We ſee heere briefely, that Iacob woulde not get the good of another by deceite or malice, neither enforce his brother to ſpoyle himſelf of that bleſſing which belonged vntounto him, but he demandeth, that that which God had giuen him, might be approued and ratified amongſt men. Loe then the ſūme of that whiche is ſpoken heere. And therefore they, who will vſe ſo great rigour, to get the ſubſtance of an other, & to enriche them ſelues with the loſſe of their neighbours, hauehave not whereof to make them any buckler heere: as wee ſhall ſee very many, who will eſpye out occaſions, that if a poore man, be in any extreame neceſſitie, it muſt needes be that he be robbed. Lo then they wil pray & violently grate vponupon him. For thē they wil bargaine with him, when they ſee him in this caſe, & ô ſay they (who liue vppon ſpoyles, as Haukes doe vponupon the pray) this man muſt paſſe through my handes. Lo then a poore man who ſhall hauehave but one fielde or one medowe: if he be indebted or faile to find money to pay, if hee come to ſome Vſurer, he wil ſay vntounto him, loe there is no remedie I muſt needes ſel you ſuch a peece, ô I hauehave no money (ſaith he) at this time, & yet in the meane time he will keepe his money in his purſſe, watching that occaſion, which is as a robery, foraſmuch as he ſeeketh the meane to deceaue his neighboure. This is cōmonly ſeene, that he that ſhalbe pinched with any miſery, he ſhalbe eaten euen to the bones, of ſuch as onelyonly hauehave the meanes to ſuccour thoſe that are in neceſſitie. But if ſuch wicked wretches, (as I hauehave ſayde) will cloke their iniquitie in the perſon of Iacob, it is too too vaine a thing. For Iacob ſucked not another mans good vntounto him ſelf, nor he ſought not to enlarge him ſelfe to the end to leſſen his brother: but he remayned in the poſſeſſion of that which God had giuen him. The birthright was his owne alredy, in deede not according to the order of nature, but becauſe it ſo pleaſed God. Inaſmuch therefore as he deceiued none, did wrong to no man, neither vſed any rigoure or exceſſe to drawe anothers good vntounto himſelf, we muſt not take any paterne and patronage from hence of thoſe ſame theeueryes and oppreſſions which commonly are exercyſed amongſt men. And foraſmuch as the queſtion is heere of a ſpiritual benefit that Iacob ſeeketh not riches, he ſeketh not his commodities, nor any earthly honor, to aduaunce himſelfe aboue his brother: he forſaketh all this, this is all one to him: but hee would hauehave that which God had promiſed him: that is, that though he be ſmall in … worlde, though he bee afflicted, tormēted & …ured, and that men doe him many iniuries, it … all one vntounto him, ſo that this ineſtimable treaſure be reſerued vntounto him: that is to ſay, that of his race ſhal come the ſaluation of the world, & that withall he is made of the company and fellowſhip of Gods children. Touching Eſau his anſwere, we ſee already that which the Apoſtle ſaith, and that which we hauehave alſo alledged: that he was altogither a prophane man. I haſte to death, to what purpoſe (ſaith he) ſhall my birthright ſerue me. In ſaying that he haſteth to death, and that his birthright ſerued him to no purpoſe: we ſee that he was altogither dul and blockiſh, and that it was all one to him, ſo that he might paſſe this preſent life.
And loe alſo what this worde, Prophane importeth: for it is contrary to the word Holy. And what meaneth this word Holy? To be holy, is when wee are ſeparated and put a parte to ſerue God: For all the worlde is ful of filthines and iniquitie, as Saint Paule ſaith. And when we ſhall hauehave our conuerſation heere beneath after the common manner, this is to defile our ſelues with all filthyneſſe. But to th… end we may be holden for the children of God, it behoueth that we bee ſeparated euen as S. Paule ſpeaketh therof, in the firſt chapter of the firſt Epiſtle to the Corinthians. It behoueth that God gather vsus vntounto himſelfe. For if we walke among thornes, that is but to ſcratch vsus eueryevery minute▪ if we goe through durte and clay, that is to beray vsus. It behoueth thē that we be ſeperated. But (as I hauehave ſaid) the worde Prophane is contrary and oppoſite vntounto this. Wh… …en muſt we do? This is it, that a man take good …eede to himſelf: yea, euen to his body. For euē like as there are two parts in vsus, to wit, the body and the ſoule: ſo the ſpirituall life is, when we know whervnto God hath called vsus, and whervnto he dayly biddeth vsus: to wit, that we ſhould be heyres of the kingdome of heauen: See what it is to ſanctifie our ſelues, as it is ſaid Purifie your ſelues, yea all you that beare the Lordes veſſels. And S. Paule alledging this place ſaith: Hauing therfore ſuch promiſes. That is, that God accounteth vsus for his ſeruants & children: Let vsus take heede that we cleanze our ſelues from all filthineſſe, aſwel of the body as the ſoule. But beholde Eſau, who hath no care but for his belly, and that he ſheweth very wel when he ſaith: Beholde I haſte to death, & what ſhall this birthright auayle me?
Yea, but it was for euerlaſting life, it was for an heauenly inheritance: hee hath no regarde to all this. So then we ſee, that he did eate as a Dogge, or rather as a Hogge that had his noſe alwayes in the ſwil trough, and ſought for nothing but meat. Beholde then the diſpoſition of Eſau, which is declared vntounto vsus in theſe words. And ſo the exhortation of the Apoſtle ought wel to be practiſed of vsus: when he ſayth, Let vsus not be prophane men as Eſau was: For ſee what is the cauſe that maketh vsus to forgoe the hope of that ſaluation that God hath giuen vsus: when we are ſnared in our owne ſenſe, and in our carnall deſires, it is certaine, that wee are quite out of taſte with that which appertaineth to the ſaluatiō of our ſoules, that hath no ſauour with vsus: ſo that there is neither word of God, nor promiſe, nor any thing, which we doe not lightly eſteeme, when we are ſo prophane.
Now then, let vsus take good heede, when we are prouoked with ſome deſire to think, Goe to, God hath not placed … in this world, to periſh as Aſſes & horſes: he hath giuen vsus a ſoule, wherin he hath engrauen his owne image. So then, it behoueth vsus alwayes to labour and to aſpire vntounto this heauenly immortalitie, and ſpecially to inforce our ſelues to fight againſt all our affections, and not to bee ſo holden heere belowe, that we ſtriue not alwayes to breake and vndoe theſe cordes, that hinder vsus, that we cannot come directly vntounto God. Marke then what we hauehave heere to learne. That wee bee not like vntounto Eſau, ſaying: I haſte to death & whereto ſhall my birthright ſerue me? What? ſhall wee doe ſuch diſhonor vntounto the dignitie & nobility, which God hath placed in vsus, foraſmuch as he hath giuen vsus immortal ſoules: that we ſay we are not of this worlde, our place is aboue, & our right is aboue, & in the meane while, ſhall we reſt & be entangled heere? So then, though wee ſhould periſhe an hundred times, yet let vsus knowe, that God hath reſerued a better life for vsus, and that there is our ſoueraign good that we ought to eſteme: & albeit that we want & hauehave need of trāſitorie benefits, which onelyonly ſerue to maintaine vsus heere beneath, yet let vsus beare it patiently, and let vsus alwayes marke, if I dye, not to ſay I periſh, or I am vtterly loſt & caſte away: For this is but a paſſage by death, to goe frō one life to another. We muſt therefore looke vp thither. And this is the ſumme of that we hauehave to marke heere. But howſoeuer it be, we ſee here how God hath laid open the beaſtlynes of Eſau, & hath ſhewed that he was alredy forſaken of him, & was not gouerned by his holy ſpirite: as the wiſeſt of the worlde, albeit it ſeeme they pearce thorowe the cloudes, yet are they ſo dull and blockiſhe, that thy regarde nothing but that which is preſent vntounto them, and therto they wholly giuegive them ſelues. We ſhall ſee therfore the wittieſt & thoſe whom men ſo greatly magnifie, which looke to nothing but to builde their houſes. Now I ſay not onelyonly to builde goodly palaces: but alſo to get greate reuenewes for their children, to aduance themſelues, & to becom great ſtates, to liue at eaſe, to be feared & honored, & that all the world may be conſtrained as it were to paſſe through their hands: and in the meane time: as for God, they do not much remember him, and they are in ſuch ſorte vnthankfull, that it were much better to be a Hog or an Aſſe, than to be like vntounto them. And why ſo? A Hogge hath but his naturall appetites: when his belly is full he will ſleepe, or hee will wallowe in dunge: and he is well contented with it. But men, what deſires hauehave they? It is certaine that there can bee founde no greater greife to torment them withall more cruelly than their owne appetites. So then for this cauſe, they are in continuall vexation and torment, inaſmuch as they reſpect nothing but this life: and if they once dye, why with them as it ſeemeth, all is deade. Likewiſe wee ſee in all the reprobate, that they hauehave not any taſte of the Heauenly life. And therefore wee muſte ſo much the more pray vntounto God, that he will open our eyes, to the ende we may alwayes ſee beyonde theſe preſent things, & that we may keepe our ſelues therin, in ſuch ſorte, that we be not holden heere beneath.
But Iacob contenteth not him ſelfe that Eſau hath ſimply ſolde him his birthright: but hee will hauehave an othe. Eſau ſweareth: this is all one to him: and heerein we ſee howe God threwe him vnderunder his feete. For although that hunger oppreſſed him ſo hardly, that he was conſtrained to renounce his birthright, yet when he came to ſweare, and that the name of God was taken to witneſſe, and proteſted that God ſhould be his iudge & puniſh him, if he were forſworne and diſobedient, & kept not his promiſe: when all this was doone, and he not ignorant what his birthright was worth, it muſt needs be ſaide, that the deuil had altogither blinded him. But heerby we are admoniſhed, that whē we hauehave once begun to ſtarte away and to turne our backs to God, it muſt needes bee that ſo much the more we be indurate and hardened, to hauehave no more vnderſtanding of God then brute beaſtes. And when we hauehave after a ſorte renounced the inheritance of ſaluation, it ſhall come to paſſe that wee ſhall renounce it an hundred & a thouſand times, yea the deuil wil finde an hundred meanes in one day, to plunge vsus in the gulfe of perdition, whereout we ſhall neuer be able to helpe our ſelues. Mark then what we hauehave yet to obſerue vponupon this place: but by the way we hauehave to cōſider Iacobs abſtinence. Beholde an example of true faſt, and not as the Papiſts imagine. It is true, that faſtes are commaunded vntounto vsus in the holy ſcripture, for diuers cauſes: For they ſerue to tame our carnall affections: and we muſt ſo cut off our drinking & our eating, that the temperance which God requireth of vsus, may be as a continuall faſt, for the whole time of our life: but yet it is oftētimes required, that we ſhould leſſen our portion. And why ſo? To the ende wee may bee the better diſpoſed to prayer. And againe, when we are afflicted, there is no queſtion then of banquetting and making greate cheere: if God threaten vsus, and that he will ſhewe vsus ſome ſigne of his wrath (as he ſayth by his Prophet:) I then call you to mourning and weeping: and if we looſe the raines to our deſires, it is as if wee ſhould bid him battaile and deſpite him. Marke then howe faſting ſerueth to humble vsus before God, and to make vsus as wretched malefactors acknowledging that we hauehave offended him,
Moreouer, the faſt whereof mention is made heere, is that which cauſeth a man to abſtaine, yea from eating and drinking, if the ſame hinder him from ſeruing God, and which maketh him rather to forſake his owne life, then to bee turned away from Gods will. For (as wee hauehave already ſaid) Iacob ſuffered aſmuch as his brother Eſau: It is very true: that he had not trauerſed and runne ſo farre that day in the fieldes and woodes: hee had tarryed in the houſe after his accuſtomed manner: but albeit that he had made ready his dinner: hee was an hungred and had an appetite to eate, but howſoeuer it was, hee lyked better to abſtaine, & to captiuate him ſelfe, and to renounce his dinner, and as it were his owne life, then to loſe this occaſion, which hee had, that his birthright might be confirmed vntounto him. So then, wee hauehave heere to make compariſon betwixt Iacob and Eſau, and to make our profite of the exhortation which wee hauehave alledged: that is to ſay, that we bee not prophane. But contrary wiſe it is ſayd of Eſau: That hee did eate and drinke, and roſe vp and wente his way.
The ſpeach heere at the firſte ſight is ſimple, but it carryeth much with it: For it was not enough that hee had ſaide that Eſau, without any further thinking of the matter had emptied his diſh & was gone: but Moyſes ſayth, that he did eate & drink, that he tooke his refection wholly at his eaſe, and that he was wel filled, as though his birthright had beene nothing vntounto him. And this is the concluſion which he ſetteth downe.
That he contemned his birthright. But before wee come to this, it is ſaide that hee did eate, that he drank, & roſe vp, & wente his way: wherein it is ſhewed that Eſau was abaſhed at nothing, but he was as a Dog, that did nothing but ſhake his eare, after he had eaten & drunk. Then he went his way and pleaded not the matter againſt his brother, as they which repent themſelues, and are better aduiſed, when they hauehave doone any vnaduiſed acte. They conſider, Alas what hauehave I doone? What ſhall become of me? How farre hauehave I ouerſhotte my ſelfe? Eſau thinketh nothing of all this: but he leaueth his brother after he was full: he roſe vp, & had no care of any thing. Now therfore we hauehave heere to beholde how the Deuil, when he hath taken poſſeſſion of a man, maketh him ſo ſenſeles & blockiſhe, that hee hath no feeling of ſorrowe in himſelfe, no remorſe nor ſcruple, although hee ſee that he be as it were cut off and baniſhed from the kingdome of God, yet hee is no whit moued with it. But this which I hauehave touched ere while is yet better expreſſed: that is, that alwayes we fall from one euil to another: & when the deuil hath gotten vsus into his ſnares, hee ſo entangleth vsus in them, that we can neuer winde out. But we muſt gather this generall doctrine of this hiſtorie, that is, that we alwayes thinke vponupon that which is ſaid by our Lorde Ieſus Chriſt:Matth. 6.3… That firſt of all we ſeeke for the kingdome of God: and that the reſt ſhalbe caſt vntounto vsus. Now when he ſpeaketh of the kingdome of God, this is not onelyonly to be vnderſtood of life euerlaſting, but this alſo is cōpriſed in it. For the kingdom of God is, that God be gloryfied in vsus, that hee be ſerued and worſhipped, that we bee his people, as alſo he hath mutually ſanctified vsus: as he hath ſpoken thereof by his Prophet Eſaie: Sanctifie the Lord of Hoſtes, and he will ſanctifie you, and will be your ſtrength. When we ſhall therefore ſeeke that God may bee honored, & that we labour to dedicate our ſelues to him, & to be, as it were liuing ſacrifices: then ſhall all other thinges be giuen vntounto vsus: that is to ſay (as Saint Paule alſo hath declared:) God will ſhewe himſelfe a father aſwell of our bodyes as of our ſoules. For he ſayth vntounto Timothie, that if we walke in the feare of God, thinking more vppon Heauen then vppon the earth:1. Tim. 4.8. We hauehave the promiſes (howſoeuer it be) of this preſent life, aſwell as of the life to come. It is very true that the promiſes belonging vntounto this preſent life are acceſſories, that is, no other then that which followeth and dependeth therevpon: but it is ſo much, that if we leane vponupon the bountie of GOD, and ſtriue thither whether he hath called vsus: that is to ſay, to the ſaluatiō which he hath ſo dearely purchaſed for vsus, by our Lord Ieſus Chriſt: God will not only become the father of our ſoules, but alſo of our bodyes. Wee are thorowly aſſured of this, and ought to bee reſolued in it. But now (howſoeuer it be) if we muſt be ready to renounce this preſent life, and all the commodities which are heere. If wee muſte renoūce our own life, by a ſtronger reaſon we muſt renoūce to liue. Now we cannot liue heere without eating and drinking: but yet it behoueth that we be ready to ſuffer hunger and thirſt, rather then to be turned away from our calling: and not only this, but when the queſtion ſhall be of death, wee muſt offer our liues to God, doing him this homage, and alwayes deſiring rather a pretious and bleſſed death before him, then all the liues that might bee imagined in this worlde, which he ſhal accurſe. Beholde then the rule that is giuen to all Chriſtians, & wherby they are tryed if they be the true children of God: & that is, when the worlde hindreth them not to ſerue God, but they alwayes march on forwards by that path which is ſhewed them by the holy Scripture. When I ſay that the worlde letteth them not: I vnderſtande not onelyonly thoſe wicked luſtes as drunkennes, whordom, couetouſnes, and ſuch like▪ but alſo thoſe deſires that are not vtterly condemned: as eating & drinking when it ſhalbe permitted vsus of God, and yet if eating and drinking ſhall hinder vsus frō ſeruing God, then we muſt ſo ſtriue, that our deſires may bee tamed. Now this may be better vnderſtoode, by the cōmon experience we hauehave. There is a man which may liue in delights and pleaſures, he hath to eate to the full, yea of all maner of dainties & delicates, and exquiſite meates: but he muſt hange his conſciēce (as they ſay) vponupon the rack, or rather be prophaned with the wicked worlde. For there are a great many cōditions offred to many, which areas the intyſing baites of Sathan. Thervpon they will think, ô if I were in ſuch a place, I might gather a great deale of good, & afterwardes I ſhould be in great honour, all the world would croutch vntounto me: In the meane ſeaſō I ſhould hauehave my table wel furniſhed, I ſhould hauehave wherewith to nouriſh me to my deſire: yea & in mine olde age, whē I ſhould hauehave gathered togither my liuelode & rents, I ſhuld be aſſured to liue at mine eaſe. But I cānot attain vn to it. But wherto tendeth this? Euen hetherto, that I cannot doe this, without beeing in great danger, to bring my ſelf to great wickednes, yea and without vtter eſtranging my ſelf frō God: Howſoeuer it be, I cannot ſerue God purely as hee hath commaunded me. But if any man be temped with this, it is certaine that he is like vntounto Eſau, if he make choyſe of this condition, which ſhalbe more agreable to the worlde, and in the meane time ſhall forſake the meanes he hath to ſerue God, and to liue in the peace and tranquilitie of a good conſcience. For hee conſidereth not: I am a weake man, and hauehave much a doe to holde my ſelfe in the feare of GOD, although, I bee eueryevery day exhorted vntounto it: yea, and thoughe I doe giuegive my ſelfe wholly vntounto it, and inforce my ſelf thervnto: and what ſhall become of mee when I ſhall hauehave no worde of God, that I ſhall not be exhorted to doe my duetie, and that I ſhall bee intangled with many buſineſſes and affayres of the worlde? If a man thinke not of all this, and that he make choyſe of a good table, that is to ſay, if he rather chooſe an eſtate whereby hee may enrich him ſelfe, it is certaine that he ſhalbe reſembled vntounto Eſau. Contrariwiſe, when wee ſhall think: Goe too, it is true that we ſhalbe at our eaſe, if we wil forſake God, or rather departe frō him, and wil decline, be it neuer ſo litle from a good way. But what? The deuil wil by & by find new ſleights to bring vsus wholly to wickedneſſe, in ſuch ſorte that we ſhall be as a deſperate people. But let vsus preuent ſuch a danger, and rather let vsus louelove hunger & thirſt, yea and to feede ſtraightly, and not to hauehave any great pompe and great ſuperfluitie: Let vsus chooſe rather, I ſay, not to hauehave ſo great an eſtate, and holde our ſelues in ſobrietie, then to be rich and wealthy, and notwithſtanding to forget our ſelues, and to hauehave all our ioy here beneath. When wee ſhall ſo behaue our ſelues heerein: loe how we followe the example of our father Iacob. But as I hauehave ſayd already, the queſtion is not onelyonly of forſaking our eaſe and commoditie, but alſo, when neede ſhalbe, of our owne life. For if ſo be, wee muſt dye to make confeſſion of our faith, ſuche as God requireth of vsus, & to glorifie the name of our Lord Ieſus Chriſt, and muſt paſſe that way: we muſt likewiſe alſo forſake our owne life, and all that belongeth vntounto it: and if we do it not, we ſhowe that we know not, what it is to hauehave taſted of ſpirituall bleſſings: but that we hauehave loſte all taſte of them, foraſmuch as the deuil hath made vsus drunken with his poiſons, and hath bewitched vsus and made vsus ſenſeleſſe and blockiſh. We ſee heere by the way howe profitable this hiſtory is vntounto vsus. For beſids that we hauehave ſaid already, that God hath ratified his election, & hath diſcouered that which was in Eſau & Iacob: heere our father Iacob reacheth out his hand vntounto vsus, and ſheweth vsus that all the pleaſures of this worlde, ought to bee nothing vntounto vsus, no not our very nouriſhment, when there ſhalbe any queſtiō: to be as poore ſtarued people, that we rather forſake to eate and drinke, when all ſhalbe made ready, yea ſpecially, when the ſmell ſhall hauehave prouoked vsus, that we imagine to hauehave the morſels already in our mouthes, and to hauehave ſwallowed them downe, when we ſhalbe come ſo farre, neuertheleſſe, that we enter into ſuch a combate againſt our ſelues, that we renounce our naturall inclination, and ſpecially that which is not vtterly condemned amongſt men, if it let vsus from cōming vntounto God, if it hinder vsus, or intangle vsus heere beneath in any corruptions. Beholde what we ought to doe. And moreouer that wee take good heede on the otherſide, that we be not like vntounto Eſau, and that wee alledge not this, and that as many ſay, ô wee muſte liue. We way well hauehave our excuſes before men: but when we ſhall come to render a reckoning before that great Iudge, who hath declared vntounto vsus, that hee will hauehave vsus to ſette ſuch price vppon the treaſure of our ſaluation, that he hath offered vsus in the Goſpel, that we learne to withdraw our ſelues from the worlde, & that al that is in it be nothing in compariſon of it. But this thing is practiſed after ſundry ſortes and manners: For when a Chriſtian man ſhal hauehave plentie, if he be ſober in eating and drinking, and do not ſo gorge himſelf, that he looſe hoth his ſenſe and memorie, but be alwayes diſpoſed to prayſe GOD, to execute the charge whereunto he is called, and to employ himſelfe to that which belongeth to his eſtate & vocation, yf a man be ſo temperate, he is like vntounto Iacob. For he forſaketh to eate and drinke, not becauſe he vſeth not the benefites that God hath put into his hande, but he forſaketh them, in brideling his deſires, to the ende not to exceede meaſure: and after he alwaies lifteth vp him ſelfe on high, regardyng the ſeruice of GOD, and preferring it before any worldly thing. Againe, if it be neceſſarie that hee which was rich, ſhould be poore: and that he had rather be poore, yea if it were but to eate rootes, if neede ſhoulde bee, rather then to bee alienated from GOD: and that alwayes hee remayne ſtedfaſt in it, ſaying, foraſmuche as I am an heire of the worlde I oughte to bee well contented: and nowe yf I endure hunger or thirſte, if I beare any neceſſities and miſeries, I will pray vntounto God that hee will geue mee patience. And this is the reaſon,Phil. 4.12. why Sainte Paule alſo ſayth, that he had learned, in the ſchoole of our Lorde Ieſus Chriſt, to bee hungry and to be full: that is to ſay, when hee had enough, he lefte not to holde himſelfe in: and when he had nothing he was patient in his neceſſitie: he had recourſe to God and choſe rather to hauehave many wants in reſpect of the world then to hauehave wherwith to growe and inrich himſelfe, and yet to be emptie of heauenly benefites.
For it is certaine that Eſau had his ſoule buryed in the pottage hee ſawe there, he ſmelt them, and thereto hee layde his ſnoute. And wherefore? Becauſe hee had no other conſideration then of this preſente life. Loe, his ſoule whiche was buryed therein. Novve wee may bee compaſſed round about, with all the goodes of this worlde: but it behoueth that the ſmell doe not ſo allure vsus, that wee eſteeme not ſpirituall things farre aboue them, and alwayes to preferre them. Marke then briefely, howe wee ought to apply this doctrine vntounto our vſe.
And moreouer let vsus marke well that which is ſpoken heere, that the wickedneſſe of Eſau was, becauſe he made no account of his birthright. And therefore this is a ſigne that we contemne the graces of GOD, and as a man woulde ſay, caſt them to the grounde and treade them vnderunder our feete, when we are ſo much addicted, either to this life, or to our deſires: and when wee can endure and beare nothing: but wil hauehave all which is pleaſaunt vntounto vsus after the fleſhe. When then wee will in ſuche ſorte holde our luſtes, it is certaine that we make light accounte of that heauenly inheritaunce. For how ſhall that be eſtemed of vsus? It ſhalbe eſteemed of vsus (as I hauehave ſaid already) when the world ſhalbe vntounto vsus, but as an acceſſory, & all that is in it, ſhal go as at the taile. But the goſpel & the promiſes which are therin contained, wherby god teſtifieth vntounto vsus, how he hath adopted vsus, & likewiſe how he wil hauehave vsus to himſelf: this muſte mounte vppe aboue them, and wee muſt bee rauiſhed in them. And notwithſtanding let vsus well aduiſe our ſelues. For if once the Deuill gaine this of vsus, that wee become beaſtly in our pleaſures, he wil not put vsus in minde for nought, we ſhal ſeke after nothing but this trāſitory life, we ſhall do nothing but run vp & downe like poore beaſtes, & hauehave no marke wherat to aime, as it fell out with Eſau. I hauehave ſaid alredy that theſe words are not put in in vaine. He did eate, he dranke, he roſe vp and went his way. And what a company of ſuch, and ſuch like, doe we ſee at this day? For they which hauehave their delights after the maner of the world, will eſteeme vsus for beggerly momes and they deride our ſimplicitie: Wel, wel, ſay they: let them hauehave their Goſpell, and not withſtanding dye for hunger, and let them be ſuch as hauehave not a ragge to hange on their taile, and hauehave nothing to champe betweene their teeth, or rather let them droupe & hang their winges, and be ſo miſerable as none can be more: and let them reioyce in their Goſpell, aſmuch as they wil, but we in the meane time will hauehave our ſwinge in this worlde, wee will hauehave all our deſires, and our table well garniſhed. And aboue all theſe contēners of God, which are at this day aduaunced into ſtates and dignities, it is well knowen howe they floute vsus, and bleare out their tongue, if men ſpeake vntounto them of the goſpel & it ſeemeth to them, that we are as mad men, whiche can not diſcerne betweene good & euil. And why ſo? For they eate and drinke they riſe vp, and goe their way: yea the worlde doth ſo holde them, or rather Sathan hath in ſuch ſorte poſſeſſed them, that Heauen is nothing vntounto them, and they altogither forget euerlaſting life. We ſee this, and yet it is to no purpoſe to purſue it: For our Lorde hath ſet before our eyes, that this is an horrible condemnation, when we fall into ſuch blockiſhneſſe, to preferre this life, which is nothing but a ſhadowe before that eternitie, to which God hath called vsus. For let vsus put the caſe, that we ſhould liue an hundred yeeres after our death: & yet what is that? If wee make compariſon (as S. Paule ſaith) with this worlde, it is but a minute and a figure which paſſeth away, and in ſumme, but a moment.
Now contrarywiſe of what waight ought our immortalitie to bee with vsus, which is offred vntounto vsus in our Lorde Ieſus Chriſte, and whereof hee hath ſo well certified vsus? And yet concerning this life, who is it that can promiſe vsus one day? For they who are well fed, they growe therein, and there cannot be a minute to vpholde them: & ſpecially intemperance choketh very many. And we ſee that men, the more they hauehave wherewith to do wel, they kil themſelues. And yet in the meane ſeaſon we cannot cōtent our ſelues, but (like poore beaſtes) we muſt ſeeke for that which hath no certaintie: and in the turning of a hande al is loſt. We ſeeke neuertheles for this, & herevnto we are giuē, yea wholly adicted, inſomuch that we diſcerne not betwixt that which is permanent, and that which flitteth away: For if we contemne that which is euerlaſting whither then goe we? It is certain that the moſt wickedſt themſelues wil ſay, that this is a madnes: but after they hauehave ſaide it, they ſhew that they are ſtrayed, and that they do not greatly paſſe for it.
And this is ſo common a vice, that it behooueth that the moſt perfect eſpecially fight againſt it. And the Apoſtle not without cauſe handeling this matter ſayeth: Bee not prophane: to the ende to make vsus watchful: & to make vsus thinke who wee are, and that we ſhould not be ſo brutiſh, as to reſt vponupon this preſent life. So then, let vsus go further, & that which is heere giuen vsus, let vsus apply for our helpe, too make vsus run on the more ſwiftly: but if there bee any thing that hinder vsus, yea though it were our very eye (as our Lord Ieſus Chriſt ſaith) that our eye may rather bee plucked out,Matth. 5. and wee rather deſire too enter into the kingdome of Heauen blinde, then hauing al our ſenſes ſounde to go into euerlaſting deſtruction. So then to conclude, let vsus rather louelove hunger & thirſt, then to cramme and ſtuffe our bellies, and in the meane time not to regarde euerlaſting lyfe: For wee muſt not bee ſo ſnared in theſe corruptible and tranſitorie thinges, that wee can not alwayes lift vp our ſenſes and affections on high, to the end, through hope to be Citizens of the kingdome of heauen.
But nowe let vsus fall downe before the maieſtie of our good God, in acknowledging our offences praying him that it will pleaſe him in ſuch ſorte to make vsus to feele them, that it may ſerue to make vsus there to open them: and that wee may learne in ſuch ſorte to fight againſt all temptations, that if wee muſt indure many pouerties and miſeryes in this worlde (howſoeuer it bee,) that this doe not turne vsus to wickedneſſe and make vsus to decline from the right pathe: but that eueryevery one maye heere reſiſte bothe him ſelfe, as alſo all his deſires, and all his paſſions: and that wee may ſerue our GOD in ſuch ſorte, that if it will pleaſe him to proue our patience in leauing vsus deſtitute of meanes, and of the commodities of this worlde: that wee may beare all with a quiet and peaceable courage, vntill wee be receiued into this bleſſed inheritaunce, where we ſhall not lacke any thing what ſoeuer it bee: but there wee ſhall hauehave the fulneſſe of all ioy and happyneſſe. That not onelyonly &c.