Thirteen Sermons on Free Election in Jacob and Reprobation in Esau, Sermon 13
The thirteenth Sermon of Iacob and Eſau, Geneſis 27.
31 Iſaack ſaide, accurſed be eueryevery one that ſhall curſe thee, and bleſſed be he that ſhall bleſſe thee.
32 Nowe as Iſaack had made an ende of bleſsing Iacob: it came to paſſe I ſay, that Iacob being ſcarce gone forth from the preſence of his father Iſaack that Eſau returned from his hunting.
33 Therfore he alſo brought vntounto his father delicates prepared: and he ſaid vntounto his father, let my father ariſe and eate of the veniſon of his ſonne, that thy ſoule may bleſſe mee.
34 Nowe Iſaack ſaith vntounto him, who art thou? he ſayde, I am thy firſt begotten ſonne Eſau.
35 Then Iſaack trembled with a wonderful feare and ſaide, who is that which brought vntounto me veniſon euen nowe, and I hauehave eaten of all before thou cameſt, and whome hauehave I bleſſed? alſo he ſhalbe bleſſed.
36 Now Eſau hearing the words of his father, cried out with a wonderful great and bitter crie: and he ſaid vntounto his father, bleſſe me, my father bleſſe me alſo.
37 Who ſaid, thy brother came through crafte, and hath taken away thy bleſsing.
38 And he ſaide, howe rightly is his name called. Iacob! for he hath ſupplanted me nowe the ſecond time, he had taken my birthright, and loe now he hath taken my bleſſing alſo, &c.
YEſterday we ſtayed at this word concerning the bleſſing which Iſaack gaue vntounto his ſonne Iacob, too witte, that whoſoeuer ſhould bleſſe him, ſhuld be bleſſed: and whoſoeuer ſhould curſe him, ſhould be accurſed. But it is very certaine that this was not in the hande of any mortall man: for it belongeth vntounto God to puniſh thoſe which doo any wrong to his children: and beſides that, it is forbidden vsus to ſeeke reuenge, it is not in our power to bring to paſſe that our enimies hauehave their reward. Now therfore it is very certaine that Iſaack pronoūced here the ſentence of god, & that he ſpake not in his own name: but was authorized as a prophet. And indeed we hauehave ſeene that this was pronoūced frō the mouth of god to Abrahā in the 12. chap. I will bleſſe al thoſe which ſhal bleſſe thee, & I will curſe all thoſe which ſhall curſe thee. God reſerued this vntounto him ſelfe. But now how is it that Iſaack preſumeth to ſpeak after the maner of god, vnleſſe becauſe he knew that this inheritance was left vntounto him, & ſo he reſigneth it vntounto his ſonne, to the end that after his departure he might be the poſſeſſor thereof? Wee ſee then briefly that Iſaack ſpeaketh not in this pointe raſhlye, although that hee had many foule faultes, yet notwithſtanding he was grounded vppon that which God had promiſed him, and hee knewe that this office was committed vntounto him. And thus he doubted not too curſſe all thoſe which ſhould curſe his ſtocke. page missing of all abilitie, or rather hauehave no occaſion to ſhewe that they are not vnthankfull: neuertheleſſe let vsus know that God doth receiue with his own hand, all that which we hauehave done, in ſupporting thoſe which were deſtitute & had need. When we hauehave this I ſay, we ſhall hauehave inough to content vsus. But if we deſire that god bleſſe vsus in ſuch ſort, let vsus firſt take heede, as I hauehave already touched, that we be the true children of Iacob, not of the carnall race but by faith, & that we be regenerate by the ſame ſpirite, that we may hauehave the teſtimonie of our adoptiō imprinted in our harts, & as it were ſealed, to the end we may hauehave ful aſſurance thereof: and that in this truſt we may crie out vntounto God. Now to the end we may doo this, we hauehave to praiſe the head of all, that is to ſay, our Lord Ieſus Chriſte: who as S. Paule ſaith, is God bleſſed for euer, when hee ſpake of his humaine nature, & that he was deſcē ded of the ſtock of Abraham, & yet he ſaith neuertheles that he is God bleſſed for euer. Now we hauehave to bleſſe or praiſe him, not after the maner of mē, but to glorifie him as hee deſerueth. And moreouer when we pray vntounto God for the aduaūcement of his kingdom, we ſay as that praier is ſuggeſted vntounto vsus by the holy ghoſt: bleſſed is he that cōmeth in the name of God: ô Lord make thy kingdom to proſper, ô Lord encreaſe the kingdom of Dauid. So then this is the way to make vsus partakers of that which is here recited by Moyſes: to wit, that God beareth ſuch ſpeciall fauour & ſingular louelove towards vsus, that not only he bleſſeth vsus: but if any do vsus good or euil, he accepteth this as done to his own perſon, and wil recō pence them that hauehave pitie vponupon vsus, and ſhall helpe vsus in our neceſſitie: and againe he wil reuenge our cauſe: & although we be patient in all the wrongs and outrages that men do againſt vsus, yet neuertheleſſe he wil keepe vsus & ſtretch out his arme to chaſtiſe all thoſe who ſhall vniuſtly oppreſſe vsus. Loe then the ſumme of the matter, concerning that word that was left for vsus. Now it is ſaid: That Iacob was euen hardly gone forth from his father, & that ſcarſely he had obtained that he went about, but lo Eſau returned from hunting, and brought meate to his father, he brought it vntounto him being vponupon his bed.
If we ſhal cōſider that which is here rehearſed by Moyſes, according to the outward ſhewe, it is certaine that Eſau was woorthy to hauehave bin bleſſed. For he diligently perfourmed that which was inioyned him by his father: & diſcharged him ſelfe of his duetie. And wherefore then was hee berefte of his birthright? But ſee wherin wee are oftentime deceued: that is, bicauſe we regard that which vve ſee with the eye. But God regardeth the right and trueth, as Ieremie ſaieth. So then, let vsus not thinke that GOD embuſieth him ſelfe in the outwarde hevv, vvhichwhich in deede is nothing: and yet notvvithſtanding vvee are vvonte too be rauiſhed therevvith, in that vvee are ſenſuall men. Too be ſhort, that vvhichwhich hath the goodlieſt gliſter and ſhevve before men, ſhall oftentimes be reiected before God, as the Paynims, they ſet great price vpō their vertues in the outwarde ſhewe which they had: but we muſt come further: that is too ſaye, we muſt knowe that God ſoundeth the hearts and ſecret thoughtes. So an acte may bee highly and greatly praiſed and eſteemed, and yet neuertheles ſhall diſpleaſe God: For if the affection ſhall not be right, there is nothing but hypocriſie & a double courage in it, or elſe the ende ſhall not bee well ordered. For let vsus put the caſe that a man giueth him ſelfe to vertue, and yet hath this fooliſh arrogancie in him ſelf, to get reputation, and that men ſhould clap their handes at him in the iudgement of the world: he hath nowe alreadie receiued his reward, and becauſe he is led with ambitiō, it muſt needes be that all that he doth and taketh in hand, muſt be reiected of God. And why ſo? Humilitie is the foundation and roote of all vertues. As long therefore as men do ſeeke to merite by their owne vertue, it is certaine, that if they were Angelles in outwarde appearance, yet all that procedeth from them, is nothing elſe but baggage and very filth. So let vsus learne, that when we ſee how Eſau behaued him ſelf ſo to the eye, and that he fayled in nothing, and yet notwithſtanding that hee was caſt vnderfoote, and that God made no reckoning of him, let vsus learne (I ſay) not to giuegive our ſelues too fooliſh ambition to be ſeene of men, and to be wel thought of: but let vsus walke in ſimplicitie and vprightneſſe before God, let vsus knowe that if the hart goe not before, that all the ſeruice that we can do vntounto him, ſhalbe iuſtly reiected. Marke ſhortly that which we hauehave to hold, cōcerning that which Moyſes hath rehearſed here, touching the obedience which Eſau rendred vntounto his father. Nowe there is alſo to be noted further, when wee ſhall make compariſon of him with Iacob, we ſhal find that which was ſhewed before, to wit, that Iacob was not preferred, but by the free goodnes of god of which thing there appeareth no reaſon vntounto vsus, for lo Eſau which wēt to hunt, who lied not, who deceiued not his father, and did not thruſt in him ſelf craftily, neither by any deceit or indirectly: he had none of al this. But what doth Iacob? he deceyueth, hee lieth, and dealeth diſſemblingly, and preſenteth him ſelfe as it were his brother Eſau: there was nothing in him but crafte and theft concerning this matter, and further, he doth greatly diſhonour his father, too make him beleeue one thing for another. Wee might well ſaye then, that Iacob deſerued too bee reiected and cut of: but neuertheleſſe GOD would that he ſhuld hauehave the birthright. And whervpō is this foūded vnleſſe it be vponupon his euerlaſting councell which we cā not cōprehend? And ſo let vsus learn to hūble ourſelues: notwithſtāding that the reaſon be not declared vntounto vsus why god ſhuld rather accept Iacob thē Eſau, & take the birthright frō the greater to giuegive it to the leſſer. Albeit thē that we know not what moued & induced God to this, yet notwithſtanding let vsus hold for moſt certaine, that he doth nothing but moſt iuſtly, becauſe his will is the rule of all rightuouſnes: hee is ſubiect too no lawe, and much leſſe to our fantaſie, to doo thoſe thinges that ſeeme good vntounto vsus: but ſo farre of is it, that though wee were able too diſpute and too alledge all the reaſons that poſſibly we could conceiue, yet the onelyonly will of GOD, ſhall ouercome all the reaſons in the vvorlde: and all that which ſhall enter into our braine, muſt of neceſſitie bee ouerthrowen: as it is ſayde, that hee ſhall alwayes bee iuſtified, yea albeit men condempne him. For they rather hauehave this deuiliſhe pride to murmure againſt that which he doth, & to finde ſomewhat to ſay againſt it, and to bring foorth their reaſons: but when they ſhall hauehave pratled pedlers french as long as they can, yet ſhal the iuſtice of God remaine vntouched, and they which hauehave durſt rather too ſlaunder it and barke againſt it, they ſhall remayne aſhamed and confounded. Loe therefore yet an other principall pointe that wee hauehave too holde in this place.
Nowe it is ſayde, that Iſaack asked firſte, Who art thou? And hearing that it is Eſau, he was aſtoniſhed, yea Moyſes further addeth more, with a wō derful feare. If Iſaack had not knowen how much worth that bleſſing had bin, and that it ſhould bee confirmed by God, if he had not knowen, that he beeing called too the dignitie and office of a Patriarch, muſt bee a witneſſe of the inheritance of ſaluation, he had not bin ſo aſtoniſhed: For hee had done as other men vſed too doo. I hauehave beene deceyued by my ſonne. Hee had ſtormed & chaffed agaynſt Iacob, yea and hee would hauehave curſed him: and hee would neuertheles hauehave concluded, O, I will keepe my right, howſoeuer it bee, this ſhall no whit preiudice me therin, and I hauehave my authoritie francke and free. Loe then how Iſaack might hauehave vſed him ſelfe therein, after the common maner. But hee knewe that God had ordeyned him the miniſter, to cauſe that the inheritance of ſaluation ſhould reſt in his houſe: and hee knewe that he was but an inſtrument therein, and that this was not becauſe God had reſigned his office to him, albeit hee had communicated it vntounto him. For if God communicate his authoritie too thoſe, whō he hath eſtabliſhed in the miniſterie of his word, this is not meant that he depriueth him ſelf of it therfore, neither that he giueth ouer his right therein, in any ſort whatſoeuer. Iſaack knew then, that foraſmuch as he was but an inſtrument of the holy ghoſt, that that which he had pronoū ced muſt ſtande: & there is no doubt alſo but that it was reuealed vntounto him. For before hee was as it were, reſtrayned: the louelove which he bare to his eldeſt ſonne had ſo beſotted him, that he had quite loſt the remēbrance of that which we hauehave ſeene before: For hee was not ignorant of that whiche God had determined, That the greater ſhould ſerue the leſſer. And yet neuertheles, hee is a man as it were altogither ſenſeleſſe & deuoyd of reaſon, alwayes addicted to his ſōne Eſau, & thought not to yeeld him ſelfe to be gouerned by God. Nowe this was not of anie deliberate and ſet rebellion, (as wee hauehave declared before:) but it was louelove that blinded him, and for that hee marked not that hee ſhould ſimplie hauehave reſted in the will of God. Loe howe he ouerhaſtily forgot him ſelfe▪ So thē, let vsus note that this great feare wherof Moyſes ſpeaketh, was as if a man ſhould ſuddainly come to awaken a man making ſome alarme about him, and as if he had beene ſeaſed with ſome aſtoniſhment, and thought this had bin ſome meſſage of death, and that his enimies had bin euen come to his bed. Lo in what caſe Iſaack was. But here wee hauehave too note in the firſt place that it is good that God awaken vsus very roughly, when we ſhalbe ſo ſluggiſh, and that he come vntounto vsus eueryevery day. It is true that we will thinke our ſelues watchful ynough, when we ſhal heare the word of God, & wil be zealous, and it will ſeeme that wee are very warie therein: but al that we hauehave heard is quickly fled from vsus, and ſpecially when wee hauehave contrarie things before vsus. If wee hauehave bin exhorted to patience, and it ſeeme that wee hauehave bin therein ſo well appointed, that there wanted nothing: let one come too trouble vsus, let vsus receyue but ſome little blowe, incontinent wee will bee ſo enflamed vvith vvrath and diſpleaſure, that wee forget that which was ſpoken vntounto vsus.
Agayne, when wee are exhorted too deſpiſe the riches and honours of this worlde, if we be allured therevnto by our aduerſarie the Deuill, wee will bee (as it were) aſleepe in them, and all our ſenſes wil be whollie occupied therewith. Now if our Lord vſed any ſimple admonition, it is certaine that it is as if it were ſpoken to a man that were aſleepe. And what ſhal men profit therby? It behoueth therefore that god awaken vsus oftentimes by force. And ſo as often as God ſhall ſcourge vsus, & that ſome ſhalbe chaſtiſed after one ſorte, ſome after another: Let vsus examine that which was in vsus, and ſo wee ſhall knowe that we were for a time blockiſh and ſenſeles, that we hauehave knowen nothing of that which we ought, or elſe that we were not ſo attētiue therin, & let vsus learne by the exāple of our father Iſaack, that ſeeing our Lord doth ſtirre vsus vp and would that we ſhould deepely & in good earneſt think vponupon him, & that wee ſhould gather vp all our ſenſes, which before were wādring: let vsus learn I ſay to make out profit thereof: Loe this for one leſſon. But let vsus marke howe Iſaack willingly ſubmitteth him ſelfe too the will of God. I hauehave alreadie ſayde, that they that will mainteyne their reputation, wil be wilfull: although they had done the greateſt euill in the world, yet they will alwayes mainteyne it. And loe this is the cauſe that ſo many people plunge them ſelues ſo deepely, euen vntoo the depth of the bottomleſſe pittes: that is, they are aſhamed too bee reclaimed: they would hauehave the renowme of conſtancie, and they thinke that if they ſhoulde chaunge, that it ſhould bee caſte in their teeth, as a great lightneſſe and inconſtancie. Loe the cauſe why men harden themſelues in obſtinacie with boldneſſe and preſumption, too followe a thing, howſoeuer it bee, and take the bitt in their teeth and wil in no caſe bow, neyther too the one ſide, nor too the other. Nowe this is a vice very common, and ſo much the rather we ſhall be ſubiect vntounto it, vnleſſe wee come to that which is rehearſed here. Loe Iſaack who might hauehave bin greatly aſhamed, for that hee was ſo deceyued and abuſed: a man might ſaye, looke vppon this drunkarde, when hee is well whitled, and that hee hath eaten and drunke, he taketh one for another: and farther, a man might hauehave ſaide, this was a glutton, when hee could not diſcerne betweene kid and veniſon: and againe, it might hauehave bin ſayde: What? when he bleſſed his yongeſt ſonne in ſteede of his eldeſt: being ſo deceyued, & becauſe he did this through errour & theft: weeneth he that this ſhalbe auaylable before god? Iſaack therefore might hauehave had many reſpectes, to hauehave bin obſtinate in his facte. But hee forgetteth all, and knoweth that foraſmuch as it was ſo ordeyned of God, that Iacob ſhould be bleſſed, that it muſt remaine, & no chaunge muſt be made therein. We are then brieflie taught that as often as wee ſhall do any acte vnaduiſedly, which pleaſeth not God, or elſe if we ſhall exceed our boūds, and goe beyonde our calling, howſoeuer it bee, that wee alwayes turne the bridle, as ſoone as we ſhall bee warned, and that wee followe not the matter, becauſe this is manifeſtly too deſpite GOD. But eſpecially wee hauehave to conſider, although Iſaack vvere carried with an euill affection, & although hee forgate that whiche had beene pronounced by GOD, that faith was not vtterly quenched in him, albeit it vvas choked. This argument was handled yeſterdaye more at large: yet ought it by the waye too bee further thought vppon. For what mooued Iſaack too ſaye, I hauehave bleſſed thy brother, albeit hee obtained it by deceipt, ſhall hee remaine bleſſed yet? What leſſon learneth hee? It muſt needes be that hee knewe this before. Nowe hee knewe it: but as I hauehave ſayde already, the light of his fayth was as a coale of fire that had beene raked vnderunder the aſſhes: one ſhould hauehave ſeene nothing thereof, but let them remooue a fewe of the aſſhes, and then loe the ſparkes appeare by and by, and afterwardes the fire ſheweth it ſelfe. Euen ſo was it in Iſaack: and this is not written onelyonly for his perſone, but too the ende wee ſhoulde gather a general doctrine therof: For oftentimes the like ſhall fall out and come to paſſe with vsus, to witte, that when wee ſhall much looſe the bridle to our vanities, that one ſhall be rauiſhed with ambition, another ſhall be kindled too couetouſneſſe, to heape vp goods, another ſhall hauehave ſome fooliſhe appetite: too bee ſhort, another ſhall be drawen awaye and eſtraunged from GOD, by ſome manner of meane: then loe our faith whiche is (as it were) dead. Nowe God ſuffereth it not to be altogither aboliſhed: For when the woorde taketh liuely roote in vsus, it is an incorruptible ſeede. It can not then be quite rooted out: but howſoeuer it bee, it can not bee ſayde that there was not one ſparke or droppe of fayth, in ſuch ſorte that wee bee ſo colde, that wee thinke no more of GOD, that the worlde hath quite ouercome vsus. When therefore any doo ſo wander, that they thinke onelyonly but on their luſtes, a man woulde ſaye that faith were quite dead. Nowe this maye well be in appearance: but notwithſtanding God yet reſerueth ſome hidden ſeede: as we hauehave ſaid, that the fire may well bee choked, and yet not altogyther quenched, when it ſhall bee raked vp vnderunder the aſſhes. For al our affections, the riches, honours and pleaſures of the worlde, are as aſhes too choke vp this light of God, which ought to guide and leade vsus. But our Lord hauing pitie vppon vsus, bringeth too paſſe, that a little after we acknowledge our faultes: and whereas wee were ſo colde, yea as it were altogither frozen, wee beginne to waxe warme, in a good zeale, and to returne vntounto him.
Loe then, how GOD accompliſheth that in his faythfull, which wee reade here of our father Iſaack. But this is not ſpoken too the ende wee ſhould therefore tempte God, as though it were permitted vntounto vsus too ſuffer our ſelues in ſuch ſort too bee carried aſtraye by the Deuill, that oure fayth might bee (as it were) aſleepe in our heartes and ſoules: For it will not alwayes fall out, that God will awake thoſe whiche are aſleepe, and call them agayne whiche are eſtraunged from him. Let vsus learne therefore to walke in feare & carefulneſſe: and ſpecially when wee ſhall finde men ſo dul, that they ſhalbe as it were altogither blockiſh, and that their faith ſhalbe as it were dead in them: let vsus learne too feare ſo much the more. What holineſſe was there in Dauid? And yet neuertheleſſe wee ſee that he was for a time, as a man quite deſparate. Afterwards, hauing cōmitted ſuch an abhominable faulte, to hauehave rauiſhed the wife of another, and to hauehave cauſed her huſband wickedly to bee ſlaine with ſuch vilanous trecherie, that he deſerued to be throwne out from amongſt men: after all this, we may ſee, what manner of Prophet ſoeuer he had beene, what feare of God ſoeuer he had in him before: to be ſhorte, albeit he were a mirrour of Angelicall perfection, we ſee that he was as an Oxe or an Hogge, he knewe nothing, he had no remorſe, it ſeemeth that God had giuen him vp into a reprobate ſence, & had ſtricken him with a ſpirite of blockiſhneſſe: yea and when the Prophet commeth vntounto him alledging this compariſon, and ſpeaking vntounto him of a neighbour, that through violence had oppreſſed a poore man: ô he knew well to condemne others, and in the meane while thought nothing of himſelfe, till that the Prophete ſayde vntounto him: It is of thee, it is of thee that I doe ſpeake. Vntill that the Prophete Nathan ſaide vntounto him. It is thou murtherer that haſt doone ſuch a deede: vntill that he came to giuegive him a blowe with a clubbe, as it were a chafed Bul, he continueth blockiſh in it: & foraſmuch as the Deuill had wonne him ſo farre, that he was as it were drunken yea altogither bewitched, it muſt needs be that God euen thunder againſt him.
When therefore wee ſee ſuch like examples as this which is heere rehearſed vntounto vsus by Moyſes, that Iſaack the chiefe of the Church, is as it were blinde heerein, vntil that God had reuealed it by force: ſo much the more (as I hauehave ſayde) it behoueth vsus to take good heede to walke in feare and carefulneſſe: and in the meane while let vsus learne when GOD giueth vsus ſuch puſhes and ſpurres, to make vsus returne vntounto him, whereas wee were before as it were inſenſible, and hauehave gotten through long cuſtome ſuch a ſtrong ſauour: Whē god giueth vsus the grace (I ſay) to cal back ourſelues vntounto him, that we be moued as becommeth vsus, & that it be not to wipe our mouth after we hauehave ſayd in one woord, that we hauehave faulted, as there are many: but that we followe that which is here taught vsus by Moyſes that Iſaack was affraid. And howe? very greatly, yea wonderfully. For it is impoſſible, that we ſhould come to repentaunce, vnleſſe we hauehave a heauyneſſe that muſt torment vsus and we be as it were in hell, to feele our wretchedneſſe, and bee therein confounded. Vntill ſo much bee wrought in vsus, that wee be come thither, it is certaine that there ſhall bee no repentaunce in vsus. This teacheth howe wee muſte practiſe this doctrine: to witte, That when our Lorde ſhall hauehave touched vsus, that on our partes wee be as it were wounded to the bottome of our hart, & that we be ſo aſtoniſhed, that we return no more to our ſlouthfulneſſe and negligence, wherwith we were for a time ouerwhelmed.
Nowe Iſaack yet ſheweth his faith better in ſaying, He ſhall be bleſſed: For hee knewe that God had ordayned him to this office, and that he ſpake not in his owne name: For the ſentence of God cannot bee called backe: it behooueth therefore that he kepe him there. So we hauehave farther to gather of this place that we hauehave alredy touched: that Iſaack heere paſſed not his bounde, although hee had fayled through ignoraunce, and beene deceiued in the perſon, yet he alwayes kepte a good principle: to witte, that hee had executed that which GOD had committed to his charge: and that therefore this muſt remaine concluded, and hauehave his effect. Nowe this is ſayde for our inſtruction: For wee knowe that at this day our Lorde woulde hauehave the remiſſion of our ſinnes too be ſhewed foorth by the mouth of men, hee would aſſure vsus of the inheritaunce of euerlaſting ſaluation, and alſo would hauehave his adoption too bee declared vntounto vsus. Nowe wee muſte needes hauehave wherevpon too reſolue our ſelues: For if wee hauehave not full aſſuraunce of our ſaluation, and if we cannot call vppon GOD, it is as much as too ſhutte the gate of Paradiſe againſte vsus. But in the meane while, Loe a man which ſpeaketh and ſayeth, that hee will pardon our ſinnes, and yet hee is a ſinner him ſelfe. Againe, hee promiſeth vsus the Heauenly life: and page missing brittlenes. Lo then that which we hauehave to learne vponupon theſe words, He that hath beene bleſſed ſhalbe bleſſed. And how ſo? Had Iſaack that Priuiledge therein, to ſay that that which he had pronounced ſhould ſtand? After he had eaten and drunk, and further beeing a poore blind man, being ſo blockiſh that he knewe not what he did: beeing ſo dull that hearing the voyce of his ſonne Iacob, he ſuffreth him ſelfe to be led as a poore beaſt: and yet neuertheleſſe ſayth, It ſhal ſtand? Yea but acknowledging his fault, he is confounded, and neuertheleſſe he continueth: For hee knewe whereto God had eſtablyſhed him, and thereupon he giueth glory to God, and quite caſteth downe him ſelf from his owne vnderſtanding, knowing well that hee had nothing of his owne. And ſo, let vsus learne that Iſaack ſo ordred himſelf, and in ſuch ſort reſſted vponupon the word of God, that he altogither renounced his affections wherwith he was before time caryed away. In the meane ſeaſon wee hauehave heere a good rule concerning our ſelues, whereby we are warned that when we ſhalbe taught, although this be done by the meane of mortal men who are ſent vntounto vsus, that God doth accept vsus and account vsus for his owne, that this ought to ſuffice vsus, and that we may deſpiſe Sathan and all temptations, & all things that may come in our braine to ſhake our faith. And thereupon it is ſayd, That Eſau cryed out, yea by yelling and roaring, and that he howled as it were a wilde beaſte, and that he deſired notwithſtanding to be bleſſed: and that his father ſayd vntounto him: Loe it muſt needes be that the firſte bleſſing holde: and that then he deſpiteth his brother Iacob, and ſayd: It was right that hee was ſo named. For we hauehave declared before that Iacobs name was drawen from a heele, as if a man ſhould hauehave called him Heeleholder: and this was foraſmuch as hee helde the heele of his brother, when hee ſhoulde come foorth of the wombe. Nowe ſayth he, hee hath giuen mee a blowe with his heele. As if a man ſhoulde ſay, when a beaſte ruſheth vponupon him, that hee hath ſtricken him with his heele. Nowe Eſau applyeth this to his brother: He hath ſupplāted metwiſe now (ſaith he). And this worde alſo commeth of Tripping, when a man giueth one ſecretly a blowe with his foote, and maketh one to fall. Hee ſayth then, that hee hath already tript him twiſe with his heele. The firſt time when he took away his birthright, and now when he took away his bleſſing. Now heere we hauehave to note in the firſte place, that which the Apoſtle ſheweth vsus, to wit, that albeit Eſau wept & mourned, notwithſtāding he obtained no place of repentāce: for he came therto ouer late. And this is according to the exhortatiō which we hauehave made heretofore. It is ſaid that we muſt not be prophane as Eſau was, that we muſt not be giuē to the earth, nor to al that which cōcerneth our bodyes & this trāſitory life, in ſuch ſort that we ſhould forget the heauēly life. And why ſo? for (ſaith he) they which prophane themſelues, & defile thēſelues in their filthy deſires they may cry: but they ſhal find no place repentaunce, foraſmuch as the gate ſhall be ſhutte againſt them. Nowe it is true that this at the firſte ſhew might bee thought ſtraunge: For it is ſayde As often, and at what time ſoeuer a ſinner ſhall mourne and aſke pardon, that GOD will bee ready alwayes to receiue him too merciemercy, which returne vntounto him. Loe the promiſe is generall.
So then, howe is it that the Apoſtle ſayeth, that wee ſhall not finde place of repentaunce, if wee come too late: For there needes nothinge but too mourne? But this ſhall bee eaſily to bee vnderſtoode, when wee ſhall hauehave diſtinguiſhed betweene the cryes of the faithfull and of the vnbeleeuers. Both the one and the other ſhall indeede cry vntounto God: but in diuerſe ſortes: for the faithfull ſhall be touched with true repentaunce, when they cry and when they mourne: It is ſayde likewiſe that Dauid roared, and that his throte was as it were hoarſe. Loe then the cryes which the children of God throwe forth: as it is ſayde that he himſelfe brayed like a Lyon. And a little after we heare what Ezechias ſayth, that his ſpeech fayled him, and that he groned in him ſelf as ſwallowes, and that he could ſpeake no more: that hee was ſo hoarſe, that he knewe not howe to ſpeake one worde, diſtinctly pronounced: that hee was as it were altogither quite thrown downe.
We ſee then that the faithfull hauehave had this affection: but in the meane tyme they had repentaunce, which touched them to the quick for their faultes: as it muſt needes be that they diſpleaſe them ſelues therein, and humble themſelues before GOD: and after this they conceiued ſome hope to obtayne pardon. Now the vnbeleeuers they will bray inough, but in the meane while they leaue not off to hauehave their hearts hardened: teares trickle downe from their eyes, but in the meane while they leaue not off to bee proude and rebellious againſt God: they hauehave in deede ſome horrour of his iudgements, but this is but too ſette them ſelues in deſpight againſt him: for they neuer go ſo farre as to hate their offences, and too be diſpleaſed with them: Loe how it was with Eſau. And therefore we hauehave to gather that without repentaunce, theſe cryes ſhall be reiected of GOD, and ſhall neuer come vntounto him. And when the Apoſtle ſpeaketh of repentance, it is not that he meaneth that Eſau had repentaunce: but he meaneth, that hee obtayned not merciemercy, and that God was not mercifull to him.
And ſo let vsus take good heede vntounto our ſelues, and let vsus deteſte this blaſphemie which the Deuil ſoweth in the worlde, That there needes no more but one good ſighe. For loe thoſe merry Greekes, when they ſhall be exhorted to returne from their wickedneſſes: ô I muſte yet a good while vſe it: and God is a good fellow: Loe yet another blaſphemie as deteſtable, whereat euē the very ſtones ſhuld cleaue. And further, God is merciful. It ſeemeth to them that vnderunder the name of merciemercy they ſhould holde God bound vntounto them: but it ſhal be deerely ſold them. Yea lo they come ſo farr that they ſay, O there needes nothing in the end but one good bulke, and one good ſighe. Yea but who is that which ſhall giuegive it? hauehave wee it in our fiſt? muſt not God woorke therein? When a man ſhall fal, albeit he hauehave hurt himſelf, he may well recouer him ſelfe: but if he hauehave broken his necke, can hee recouer him ſelfe afterwarde? Nowe before GOD all our faultes are deadly: and which is more, it is too put vsus and deliuer vsus into the handes of Sathan. And can a man ryſe vp, when his necke ſhalbe broken? as I hauehave alreadie ſaide.
Nowe it is certaine, that as often as wee offende GOD, it is as if wee brake our necke, as much as lyeth in vsus. And ſo, can wee reſtore lyfe too our ſelues after wee hauehave loſte it? Loe then, what ought to ſtirre vsus vp to walke in carefulneſſe, and not to tarry til the gate be ſhut againſt vsus: but let vsus hearken to al the warnings that hauehave bin giuen vsus: and when God ſhall knocke, let vsus open vntounto him. And moreouer we hauehave too holde that which is ſpokē vntounto vsus by the Prophet Iſaie: Seeke the Lorde whileſt hee may be founde: Call vppon him when he is readie to heare. It is true that the tyme maketh no greate matter, that wee ſhoulde take any great aduantage of it: but yet we muſt vnderſtand for concluſion, that this place of Iſaye was fulfilled when the Goſpel was preached, as S. Paule declareth in the ſecond to the Corinthians, Loe the acceptable dayes, loe the time of ſaluation. And lykewiſe we muſt wel marke the ſimilitude, which is alledged vntounto vsus by our Lord Ieſus Chriſt that wee let not the occaſion ſlippe: but when God biddeth vsus that we come vntounto him, let vsus come vntounto him, yea haſting our ſelues, and let vsus not drawe our legges to come ſlowly, leaſt our vnthankefulneſſe in the end ſeclude vsus, and that the gate be ſhut againſt vsus. Let vsus take good heede, I ſay to al theſe exhortations, & ſo let vsus make our profit of them, that hauing founde place of repentance before God, wee may, after we hauehave bewailed our faultes, hauehave our mouth open to reioyce in him, and too prayſe his holy name, for that he ſhall hauehave beene mercifull vntounto vsus.
But nowe let vsus throwe downe our ſelues before the maieſtie of our good GOD, in acknowledging our faultes, praying him that hee will in ſuch ſorte make vsus too feele them, that it bee not too keepe vsus longe in them, nor to ſlugge or flatter our ſelues in them: but in ſuch ſorte too returne vntounto our iudge, that aſking mercy in him wee may there finde it in him: and that it be not onelyonly to the ende that he enter not into accompt with vsus, to impute vntounto vsus our iniquities and offences: but that by his holy ſpirite he wil purge vsus, and that wee may bee more and more reformed: and that he awaken vsus, that wee be not obſtinate in our faults: but that wee thinke vppon all the corrections whereby he woulde drawe vsus from the euill way, wherein we hauehave ſtrayed, and that wee make ſuch profite of all the aduertiſementes which hee giueth vsus, that wee be not aſhamed to bee condemned of him, to the ende to obtayne merciemercy. That not onelyonly hee will ſhewe this fauour vntounto vsus, but too all peoples and nations of the Earth, &c.
The ende of theſe xiii. Sermons concerning Iacob and Eſau.
Rom. 9.
O man who art thou that pleadeſt againſt God? ſhall the thinge formed ſay to him that formed it, why haſte thou made me thus?