Thirteen Sermons on Free Election in Jacob and Reprobation in Esau, Sermon 3
❧The third Sermon of Iacob and Eſau, Geneſis 25.
21 Now when Rebecca had conceaued.
The Children ſtroue within her belly. And ſhe ſaid. If it be ſo, to what end is it, or why doe I liue? and ſhee went to aſke councell of the Lord.
22 And the Lord ſayde vntounto her, there are two peoples in thy wombe, and two nations brought forth out of thy wombe ſhalbe deuided, of whom one ſhalbe mightier then the other, and the elder ſhall ſerue the younger.
IT is a thinge that much troubleth mens ſpirites, when they ſee the eſtate of the worlde ſo confuſed, that the moſte parte doe manifeſtly deſpite God, and it ſeemeth that they hauehave cōſpired with the deuill, to the end to giuegive ouer them ſelues to all miſchiefe. For this is thought a thing greatly againſt reaſon, that GOD ſhould create men to deſtroy them. Wherfore then is it, that he ſuffereth the greateſt number ſo to fall? If it bee ſaide that this ought to bee imputed not to God, but to thoſe that of their owne accorde throwe them ſelues ſo to perdition, yet this maketh no whit to the appeaſing of thoſe troubles, that we may cōceiue: For could not God remedie it? Why is it then that he doeth it not? They that alleadge a ſimple permiſſion, that God layeth the bridle vponupon eueryevery mans necke, and that eueryevery one guideth himſelf according to his owne free will: yet they cannot well vndoe this knot: to witte, why God hath not created men of another ſorte: and wherefore hee hath ſuffered that they ſhould be ſo weake, yea and enclyned to euill and corruption: and ſeeing that hee knewe their infirmitie, wherefore is it, that hee doth not help them and prouide them ſome remedie? This therefore is to entangle our ſelues in great torments & troubles. But it behoueth that we goe yet farther: For it is certaine (as the Scripture declareth) that there is nothing which doeth not periſhe, ſauing that which God preſerueth through his meere goodneſſe and free bountie. But now, how commeth it to paſſe, that God choſeth onelyonly the tenth or the hundreth parte of men, and leaueth all the reſt, knowing well that they are ſwallowed vp in hell and loſt? Wherefore doeth he not reach out his hand to helpe them, yea why hath hee ordayned them to deſtruction, as the Scripture ſpeaketh? For marke the very woordes of Solomon: Beholde a ſentence, which driueth vsus from ſuch hard queſtions: and many are therein entangled, as it were among thornes: And further they thruſt in themſelues ſo farre, that they are altogither confounded. But yet there is a tentation farre greater. For beſides that generalitie of the worlde, the like is ſeene alſo in the Church: that is, that when the Goſpel hath beene preached to a whole people, there are then many Hypocrites, the others are rebels, others become wholly brutiſh, in ſuch ſort that they profite but very little in this ſchoole, although God note all without exception to whom he ſpeaketh. And beyond all theſe, a man ſhall finde many, who through contēpt & ingratitud wil ſhut againſt themſelues the gate of ſaluation, & will reiect all the graces of God: and not onelyonly this: but men ſhall finde deadly enemies of the doctrine, although they be of the houſhold, And in very deed the prophet Eſay hauing ſaid, that god wold gather his church out of the world, & that he wold hauehave ſo great a people as ſhould be wōderful, in ſtead of reioycing, he afterwards addeth: Alas my bowels. Now by this he ſheweth, that when it ſhall ſeeme that all muſt flouriſh & proſper, & that God muſt be glorified both of great & ſmall, & that his banner muſt be diſplaied, to gather togither the whole world, to the ende that with one accorde all may ſerue God: then he diſcouereth a ſecret miſchiefe. For the Prophet cryeth not onelyonly alas the hands, alas the legges: but he cryeth out, alas my bowels, as though he would ſay, this miſchiefe is ſo rooted in the church, that it muſt be as it were mingled of ſo ſūdry ſortes of men, that ſhe muſt nouriſh in her owne belly her own enemies, as we hauehave ſeene by the figure in Rebecca. Now what is to bee doone therin? EueryEvery one ſeeth that if we enter into ſuch fantaſies, we cannot hauehave any reſolution, & the deuil wil thruſt in himſelfe amongſt, to the ende to make vsus blaſpheme againſt God, or elſe to put ſuch a bitterneſſe into our heart, that we ſhal ſeeme rather to be blocks of wood, then reſonable creatures formed according to Gods image: as we do ſee the experience therof in many people, who do becōe as it were mad & raging againſt god, becauſe they cānot rid thēſelues from difficulties & douts. It is neceſſary therefore to ſearch out a remedie. Now it is true that we cannot exempt fully our ſelues from all paſſions, that at the firſt bluſh and as it were with ſome puffe wee bee not mooued and troubled, and that our thoughts doe not wander, that we do not conceiue many thinges at randon, and that wee hauehave not many diſputes, bothe on the one ſide and on the other: to be ſhorte, that wee be not toſſed, as if there were ſome kinde of tempeſt & whirlewind, which carryed vsus about. We can not hauehave our ſpirites altogither quiet, nor ſo well guyded, that they ſhall hauehave no troubles. And this is declared vntounto vsus in Rebecca, when ſhee ſayeth.
If it bee ſo, to what end I? or why doe I liue?
She deſireth death, and yet ſhee is the mother of the faithfull? Shee repreſenteth the Church. Now if this were in her, that bare in her belly the hope of the ſaluation of the worlde: what ſhalbe in vsus? So conſidering that we hauehave our mindes ſo ready to conceiue follyes and vanities, and moreouer ſo ready alſo to caſt vsus off the hinges, & in the end ſo ſubiect to make vsus ſtorme againſt God, ſo much the rather it ſtandeth vsus in hande to ſearch out the remedy. Now that is heere giuen vsus in Rebecca: For ſhe fodes not her ſelfe in her ſadneſſe, ſhee byteth not vponupon the brydle, as many doe who ſticke there, which ſeeke to hauehave no meane wherein to content themſelues, nor to make them quiet & ſetled: but they wander this way and that way, and alwayes adde fantaſies to fantaſies, & plunge them ſelues ſo deepe in their imaginations, that the Deuill afterwards poſſeſſeth them, and driueth them by all violence and fury againſt God. Rebecca doth not ſo: But when ſhe felt that this was an intolerable greefe vntounto her, ſhe withdraweth her ſelf vntounto God, ſhe enquireth of him, and anſwere was giuen vntounto her by and by. She had therfore whervpon to reſt her ſelfe, when ſhe knewe that ſo was the good pleaſure of GOD: and when ſhee ſawe what hee demaundeth: and that one of her owne children ſhould bee cut off from the Church, and the other reſerued, ſhee knowing this, it behoueth that ſhe reſt there and ſubmit her ſelfe thervnto: the which thing ſhe doth. For ſhe ſtriueth not againſt God. Likewiſe we read not that at any time after ſhe murmured: but we ſee that ſhe hearkened vntounto God: and brought forth children afterwards, and alwayes ſhe reſted her ſelfe in that which had bene ſaid vntounto her, and ſet her minde and affection vponupon Iacob. And why ſo? Becauſe ſhe knewe that hee was ordained of God to be the bleſſed ſeed, which ſhe had hoped for: ſo as ſhe behaued her ſelf more manfully in this reſpect, then Iſaack her huſband. Now this is to ſhew vsus, that when wee are in any trouble, wee muſt ſtraightway hauehave our recourſe to God. For our ſpirits are not able enough, too knowe theſe hidden things: yea wee ſee that in the moſte eaſyeſt things in the world (as ſeemeth vntounto vsus) we ſhalbe many times rauiſhed & aſtoniſhed. And what ſhal it be then, when the queſtion ſhalbe of the iudgements of God, which are incomprehenſible, and which are of ſo high and profounde matter, that the holy Ghoſte teacheth vsus, in ſteade of curious ſearching after thē, that we muſt adore them? ſhall men preſume of their reaſon, & of that they ſhall builde vponupon their good lyking, and ſhall they examine all after their owne fantaſie and opinion? It is certain that ſuch preſumption ſhall not remaine vnpuniſhed: & it is ſeene alſo. For wherfore is it, that ſo many dogges at this day ſpue out their blaſphemies againſt this doctrine of predeſtination? It is becauſe they vouchſafe not to enquire at the mouth of God, but they wil giuegive ſentence as their braine wil beare, forſooth as though we were fit and ſufficient. So then let vsus followe the example of Rebecca: that is to ſay, when all theſe queſtlons ſhall come before our eyes, and that we ſhall be tormented on eueryevery ſide, in thinking: And how is it poſſible that the moſte parte of the world ſhall periſh, and the reſt be ſaued? Howe commeth it to paſſe, that one is elected and another reiected? Howe is it that the greateſte number goe to deſtruction, and that there is but an handfull of people which God reſerueth to him ſelfe?
When we ſhall bee thus tormented, let vsus hauehave recourſe vntounto God: that is to ſay, let vsus hearken to that which is ſhewed vsus in the holy Scripture, let vsus pray God that hee will open our eares and our eyes, to the ende we may vnderſtand his will. And farther hauehave wee this? It behoueth vsus altogither to reſt therein, and to bee quiet. For there is no cauſe of diſputing any farther, when God hath once pronounced his ſentence. To be ſhort, this is dayly to ſhewe vsus, that wee can not euer diſpoſe our ſelues, to receiue the inſtruction of the holy Scripture, and to ſeeke all our wiſedome there, vnleſſe we hauehave this modeſtie and humilitie in vsus, not to deſire to vnderſtand or knowe any thinge, but that which is contayned therein. Wee neede not any reuelation from heauen at this day, as Rebecca had. It is very true that ſome coniectured that ſhe went vntounto ſome Prophet: but they were thin ſowen in the worlde then. For a man may eaſily perceiue that Melchezedech was dead: and that there was not any moe then Abraham and Iſaack.
This then is a Dreame, to thinke that ſhee went to the ſchooles of the Prophets: but ſhe had a reuelation, as our text heere ſheweth. And our condition at this day is not altogither like, and neither hauehave we alſo ſuch neede thereof. For then there was neither the Lawe nor the Goſpel. At this day wee hauehave all perfection of doctrine: For God in olde time hath ſpoken vntounto our Fathers, and not in ſecrete, nor in obſcuritie (as ſayeth Eſaie the Prophet.)
And this was not in vaine that hee ſayde, that men ſhould ſeeke him: as Moyſes proteſteth: Beholde the way, walke in the ſame: I hauehave ſette before you this day, the waye of ſaluation, and Heauen and Earth are witneſſes vntounto mee, that I hauehave declared vntounto you what you muſte doe, to come vntounto euerlaſting life. And afterwardes although God hauehave his ſecretes (ſaith he in an other place) yet notwithſtanding this, that is to ſay the ſumme of the lawe, is for you and for your children: to the ende that you ſhoulde bee taught in the way of ſaluation. But beſides this wee hauehave yet the Goſpel, wherein our Lord Ieſus Chriſt hath ſhined vntounto vsus in all fulneſſe: For he is that ſonne of righteouſneſſe. Seeing therefore wee hauehave ſo ſufficient teſtimonyes, ſhall we demaunde that Angels come downe from Heauen, and that God will yet open vntounto vsus that is hidden from vsus? But let vsus (as I hauehave already ſaid) content our ſelues with the holy Scripture. And when there is any cauſe of inquiring after God, if we will hauehave him for our maiſter, let vsus come to the holy Scripture: & let vsus remember that which Moyſes ſaith: Thou ſhalt not ſay, Who is he that ſhall aſcend aboue the Cloudes? Who is he that ſhall deſcend into the deapth? Who is hee that ſhall goe ouer the ſea? The worde of the Lord is in thy heart, and in thy mouth, ſaith he. And ſeeing it is ſo that Moyſes hath proteſted this in his time: at this day wee hauehave leſſe occaſion to wander heere and there, and to runne at all aduenture to inquire after the will of God. For (as I hauehave already ſayd) the Goſpel contayneth all perfection of doctrine: and alſo beholde the onelyonly meane, whereby we may bee thorowly ſatiſfyed, and hauehave our mindes ſetled and ſtayed: that is to ſay, that we hearken to God ſpeaking, and ſhew our ſelues teachable, to receiue that which he ſhall ſay. For it is certaine, that as he hath anſwered to our mother Rebecca, that which hee knew to bee expedient: So the Scripture likewiſe will not deceiue in this poynt: for it pronounceth cleerely and manifeſtly, that God hath choſen vsus in Ieſus Chriſt before the creation of the worlde, according to his good pleaſure, the which hee hath purpoſed in himſelfe. There needes no gloſe: beholde God ſpeaketh after this ſort, that the moſt rude and ignorant may know, what there is contayned therin. God then hath choſen vsus (ſaieth S. Paule) and heereby he ſheweth that he hath diſcerned vsus from thoſe which periſh. And mark howe his merciemercy towards vsus hath the greater glory. For what letted that wee ſhoulde not remaine in the ſame perdition that others did, but that God was mercifull vntounto vsus, without any deferre of ours?
But the better to expreſſe all, Saint Paule ſayth, that he did chuſe vsus in Ieſus Chriſte: it followeth then that this is out of our perſons. If we had byn choſen in our ſelues, God ſhould hauehave found ſome matter in vsus to hauehave bene induced to louelove vsus, and to hauehave beene enclined to hauehave called vsus to ſaluation. But what? Wee are choſen without our ſelues: that is to ſay: God had no regarde to that we were or might be, but our election is founded in Ieſus Chriſt. And moreouer, hee yet giueth a more ample declaration: that is, according to his good purpoſe, which he had determined in himſelfe: it is certaine that all that is according to the purpoſe of man, is manifeſtly excluded: and again when he ſayth in himſelfe: this is to admoniſh vsus, that if we would knowe the cauſe why: it is as if wee would make an Anatomie of God, and goe euen into his hart & ſound all his ſecrets. And can we do thus? What ouerweening is this? So then, whē we ſhal ſuffer our ſelues to be taught of God, it is certaine, that he will anſwere vsus, in ſuch ſorte, as ſhalbe neceſſary for vsus, concerning that which belongeth to our ſaluation: and namely wee ſhall know that which ſurmounteth all mans vnderſtā ding, howe the one ſorte are elected, and the other reiected, and why the one hauehave no doctrine, as the Papiſtes and other infidels, whom God leaueth as poore blinde ones, & why the other are enlightened through the Goſpel. And farther, concerning thoſe to whom the Goſpel is preached, the one receiue it with obedience, & they are touched therwith to the quick, and perſeuer in it to the end: & the other remaine blockiſh, or rather will be ful of outrage, to ſtriue againſt God: or elſe will be fickle and giuegive them ſelues ouer to all iniquitie, throwing of the yoke, when they ſhall bee brought into the good way. And frō whence cōmeth this diuerſitie? We muſt come to this foūtain that the holy ſcripture ſheweth vsus: that is, that the like grace hath not byn ſhewed to all. So then, beholde our true wiſdome that is, that we be Gods good ſcholers: & we ſhall then be hisſcholers, when we ſeeke to know nothing, but that he knoweth to be good & expedient for our ſaluation: and when we ſhal reſt there, & learne to bring into captiuitie all our ſenſes, & to keepe an hard hand vppon them. Then (ſay I) if we ſhall ſpeake of the ſecrete election of God, howe hee hath predeſtinated theſe whome hee would to ſaluation, and howe he hath caſt off others: we ſhal neuer be troubled. And why ſo? becauſe we hauing inquired of Gods wil, we wil cō clude, that we muſt keepe ourſelues to that which ſheweth vsus, & to that which the ſcripture importeth, where he hath giuen vsus ſufficiēt teſtimonie of that which he knoweth to be good for vsus. Finally, there are ſo many teſtimonies of Scripture, to cerfie vsus of this doctrin that it muſt needes be, that all they that cānot reſt there, muſt be as it were impoiſoned of ſathan, & that they hauehave cōceued the ſpirit of venim, of pride and rebellion, to the end not to be ordred vnderunder the wil of god: & that, to be ſhort, they would deſpite all doctrine and inſtruction, and cloſe vp their eyes againſt the ful light, & hauehave their eares ſtopped, albeit God hath ſpoken loude and cleerely, and that they hauehave occaſion to content themſelues ſomuch the more. To heape vp all the teſtimonyes, is not needefull: but this is ſufficient that we hauehave had a ſumme, yea moſte euident as I hauehave already briefely ſhewed.
Againe we hauehave alſo, whereof to bleſſe God & to comforte our ſelues in him, when wee knowe rightly to apply this doctrine as it behoueth. For in ſtead that theſe fantaſticall & lightbraynes, who would ſeeme to bee ſo ſubtile & ſharpe in fighting againſt god, & againſt his trueth, in ſtead that they ſearch how they may gainſay him, we muſt mark how God doth ſatiſfie vsus, and to what end he directeth this doctrine & to what purpoſe he would hauehave it ſerue vsus, that is to knowe that wee are elected, and not all. For in the firſt place, when we ſee, that we cannot receiue the Goſpel, vnleſſe it be by the ſpeciall gift of God, this ſerueth to make vsus ſo much the more to magnifie his goodneſſe towards vsus, and to ſee his iuſt iudgement againſt the reprobate, when hee depriueth them of this doctrine: as wee ſee in the Papacy, that men are as brute beaſts, who erre & wander through deſerts, without keeping way or path. Now concerning vsus, wee hauehave a ſure teſtimonie, which ought ſo much the more to ſtirre vsus vp to eſteeme this ſingular grace towards vsus. And alſo whēwe ſee ſome that hauehave deafe eares, although it bee dayly declared vntounto them familiarly, and that which is requiſite for their ſaluation bee (as I may ſay) chawed vntounto them, they continue alwaies in their eſtate: or rather they are not a whitte touched, & they paſſe not to giuegive ouer themſelues to al licenciouſnes of life, as it were in deſpite of God: When wee ſee this, it is certaine, that our Lord hath ſo much the more bound vsus vntounto him, for that it hath pleaſed him to make vsus feele his goodneſſe, and that wee hauehave taken ſuche a taſte of the hope of ſaluation which he hath propounded vntounto vsus: that we hauehave renounced the worlde and whatſoeuer weakenes ther be in vsus, howſoeuer we are ful of vices and corruption, neuertheleſſe wee hate the euill that is in vsus, & we delight in that which is good. When then we hauehave this: it is certaine, that if wee be not harder then yron and ſteele, wee ought to hauehave all rebellion ſhiuered and broken: and that we bee inflamed with the louelove of God, & hauehave our mouth open to bleſſe and prayſe that ſo excellent & magnificent grace, which he hath ſhewed towards vsus. See then the marke that the ſcripture ſetteth before vsus. Now in the meane time, theſe varletes will not ſticke to ſay. O ſhall God bee an accepter of perſons? Forſooth as if God regarded in his election rich or poore, as if he regarded a noble man, more then a poore man, or a wiſe man more then an Idiot. For marke what it is to accept perſons. This word Perſon in the holy ſcripture importeth Looke or countenaunce, as alſo the Scripture vſeth it. But God chooſeth vsus not for our fayre eyes. Who is it that diſcerned thee? wee alleadged yeſterday that of S. Paule: When God therefore chooſeth theſe whom it pleaſed him, it is in his euerlaſting councell, and in him ſelfe: that is to ſay, he hath his ſecrets which we ought to reuerence, without farther inquiry why ſeeing this is ſo, it is certain that we cannot ſay, that he accepteth perſons. And they which ſo ſpeake are doltes, beſides the malice that is in them. Now then they will ſay, And how is it that the one ſhalbe ſaued by faith and not the other, if all depend vponupon the election of God? But yet heerein they ſhew to groſſe beaſtlyneſſe: For from whence proceedeth faith it ſelfe, but from the election of God? They ſay, ô the promiſes of God are generall, and God calleth all the world to ſaluation: It followeth therefore that all the worlde ſhalbe ſaued. Yea he would that al the world ſhuld be ſaued: but this is to make the reprobate inexcuſable. For the promiſes of God do vndoutedly cō taine our ſaluation: and wee ſhall not be deceiued leaning vponupon them. But what? We muſt knowe from whēce the faith is which we hauehave. For when the goſpel is preached, why is it, that one ſort profite therin, & receiue it with due reuerence, & humilitie of hart, & the other doe not, but rather become worſe by it? This is, foraſmuch as they which were ordained to ſaluation (ſaith S. Luke ſpeaking of the preaching of S. Paule) they (ſaith he) did beleeue. Marke S. Paul who preached: it is certain that if euer there were dexteritie in a faithful teacher, it was S. Paule that had it: and yet, all were not good ſcholers: there was but one parte that receued his doctrin. Whence came this? was it of their induſtrie? was it becauſe they were euill diſpoſed? It is very true that God diſpoſeth: But that this cōmeth not from them, S. Luke ſheweth & preuenteth heere al mens dotages, and ſaith that they which were ordained to ſaluation beleeued. And mark alſo wherfore our Lord Ieſus Chriſte ſaith: That thoſe that his heauenly father had giuen him, ſhoul… not periſhe, but that he would keepe them to the ende.
Now when he ſaith, they which are giuen mee of my father: he calleth vsus to that eternal election. He ſayeth alſo in an other place: Thine they were, & thou gaueſt them vntounto me. Iohn. 17.And wherfore is it that the one belong vntounto God & not the other? This is not in reſpect that they are mortall men: For our nature is alike: we are all created by one father: but the one belongeth vntounto God, and the other are caſt off from him, becauſe it ſo pleaſed him. Hee acknowledgeth and accepteth the one for his owne: & the other although they be his creatures, neuertheles they hauehave no acquaintāce with him: he accepteth them not of his houſhold, in aſmuch as he hath ſhut them out from his election. We ſe then heere, how faith is a ſpeciall gifte of God, which proceedeth not from our free wil, not that we can of our ſelues goe forward, and that ſome are more able to cōprehend then others: but for that it hath pleaſed God to reueale his ſecrets to thoſe whome he hath elected. And therfore ſee alſo why it is ſaid in Eſaie: Who is he that will beleeue our hearing? For EſayEſay. 53. had preached of the death and reſurrection of our Lord Ieſus Chriſt: as if he had deſplayed the banner, to declare that eueryevery one ſhould come to bee reconcyled to God, & that poore ſinners ſhould be receiued to mercy, that their ſatiſfaction & righteouſnes is altogither redy, & that God deſireth nothing but to bee mercifull to thoſe that ſeeke him: hath Eſay preached ſo? but he crieth out forthwith Who will beleeue our hearing? And why ſo? For he ſaw in ſpirit the preſumptiō & rebellion of vnbeleuers, becauſe they cānot yeeld thēſelues to be ordred by God: but are wild & hauehave always their mouth opē to reply againſt God: & forthwith they hauehave a wā dring fātaſie they may not obay. He ſheweth that his doctrin ſhal not be receiued of the greateſt nū ber: and addeth the reaſō: that the arme of god, that is to ſay, his ſtrength & power is not reueled to al: he ſheweth there that it is not in our ſelues that we hauehave …either mouing, …or entrance, nor preparatiō nor any thing whatſoeuer it be: but that it muſt be God that muſt worke therein. Nowe if it be ſo in generall: it muſt followe then that faith commeth from this roote of the election of God. Now touching the reſt when wee ſhall hauehave knowne this, there is no queſtion, that wee ſhould bury all that inſtruction which our Lord hath giuen vsus in the holy Scripture. For after that he hath declared to vsus his will, he exhorteth vsus, he reprooueth vsus, hee threateneth vsus. If we were as theſe rennagate ſpirits, which ſay: To what purpoſe do you preach ſo much vntounto vsus: If God hauehave elected and choſen vsus vntounto himſelfe, we cannot periſh: and if we be reprobate, what ſhall all the doctrine, that ſhall euer be heard auayle vsus? yea, but all agreeth very well, when we exceede not our bounds. We hauehave already ſayd, that faith cōmeth from election. Then like as God hath choſen vsus, ſo alſo he calleth vsus in time, as afterwards ſhalbe handled more at large. For the place wil ſerue there more fitly. But howe ſoeuer it bee, God is not contrary to himſelfe: and like as he teſtifieth vntounto vsus, that it is by his free mercy, that he enlighteneth vsus by the faith of his Goſpel, and in the knowledge of our Lorde Ieſus Chriſt: ſo wil he that we walk in feare & carefulnes, that we be touched with his threatnings, that we be gathered vntounto him: al this he willeth. And in deed, mark theſe two ſentēces, that men with their impudencie & raſhnes would weene to be contrary: and neuertheles they agree very well one with the other.Matt. 11. Ieſus Chriſt ſaith: Come vntounto me all you that labour and are heauy loaden, & I wil refreſh you, & you ſhall finde reſt to your ſoules. See howe wee are all bidden by the ſonne of God, & not only two or three, but all in generall: For hee ſayth: Come all you that are heauy loaden, and yet in another place hee ſaieth: No man can come vntounto mee, except it be giuen him of my father. None therefore can come vntounto Ieſus Chriſt, vnleſſe he be drawen by the heauenly father. It ſeemeth that this is cōtrary, yea he that would iudge thereof according to mans reaſon: to ſay, that Ieſus Chriſt inuiteth vsus all vntounto him: and further addeth, that none can come vntounto him, vnleſſe the father drawe him. Very wel: but (as I hauehave already ſaid) when God generally ſetteth ſaluation before vsus in Ieſus Chriſte his onelyonly ſonne, it is to make the reprobate ſo much the more inexcuſable for their vnthankfulnes, inaſmuch as they hauehave deſpiſed ſo great a benefite: in the meane ſeaſon the elect are touched, and God doth not onelyonly ſpeake outwardly to them, but alſo inwardly. And ſee why in another place our Lord Ieſus Chriſt ſaith: Whoſoeuer hath beene taught of God my father, the ſame ſhal come vntounto me. But, as I hauehave ſayd, when the Goſpel is preached in the name of God, this is aſmuch as if he himſelfe did ſpeake in his owne perſon: and yet all come not to Ieſus Chriſt. Ther are a great many that go back the more whē they hauehave heard the Goſpel: for then the deuill kindleth them in ſuch a rage, that they are more outragious thē euer before, & this commeth to paſſe, becauſe there is a twofolde hearing: the one is preaching: For the voice of a man will not enter into the hearts of his hearers. I ſpeake, but it behooueth that I heare my ſelfe beeing taught by the ſpirit of God: For otherwiſe the word which procedeth from my mouth, ſhould profite me no more then it doth all others, except it be giuen me from aboue, and not out of mine owne head. Therfore the voice of man is nothing but a ſound that vaniſheth in the ayre, and notwithſtanding it is the power of God to ſaluation to all beleeuers (ſaith Saint Paule.) When then God ſpeaketh vntounto vsus, by the mouth of men, then he adioyneth the inwarde grace of his holy ſpirit, to the ende, that the doctrine be not vnprofitable, but that it may bring forth fruite. See then howe wee heare the heauenly father: that is to ſay: when hee ſpeaketh ſecretly vntounto vsus by his holy ſpirit: & then we come vntounto our Lord Ieſus Chriſt. Mark then, the ſumme of that we hauehave to learne: that is, when God declareth vntounto vsus his eternall election, & that he hath giuen vsus ſuch a teſtimonie, that wee cannot dout therof: when he hath ſhewed vsus that this is our benefite & ſaluation: and ſo that we take not too much libertie, to wrangle againſt him, and to enter into crooked & ouerthwart diſputations, that then the whole ſhall profite vsus. For it is certaine, that this is the true reioycing of the faithfull, to be inſtructed concerning this election of God. Moreouer: whē we ſee the wicked to caſt foorth their cauels againſt God, & their ſlaunders to peruert all, and to bringe this doctrine into hatred, let vsus not think it ſtraunge: for it muſt needs bee that they declare them ſelues to be reprobates. I hauehave ſaid, that we muſt reſt our ſelues in the euerlaſting councel of God, whereby hee hath choſen ſome, & caſt off others. If now the reprobate come to fight againſt the trueth of God, it is no newe thing: For they are appointed to this, and it muſt needes be that they declare themſelues to bee ſuch as they are: and wee muſt call to minde that ſentence of Oſe the which is put in the ende of his Booke: The wayes of the Lorde are good & right: alſo The righteous will walke in them, but the wicked ſhall fall therein. Now he addeth alſo: Who is wiſe that will vnderstand this? And who is a prudent man that wil vnderſtand theſe thinges? The Prophet ſheweth that when wee ſpeake of the iudgements of God, it behoueth that we hauehave a ſpeciall wiſedome to receaue them: and ſhall this wiſdome be found in al our braines? that is farre off. So then it behoueth that we hauehave a wiſdome giuen vsus by the meere merciemercy of God.
Nowe that which followeth is to ſhewe vsus, that this is a rare and moſt excellent thinge, when men ſhall be apte to bee taught and modeſt, and that they ſhall yeelde to bee ledde by God, and ſhall ſuffer them ſelues to bee gouerned by his woorde, when they ſhall receaue full inſtruction, which ſhall bee vntounto them a good foode for their ſoules: When this ſhall come to paſſe, it muſt bee acknowledged to bee a rare and ſingular benefite of God, and muſt aſſure vsus that he hath bleſſed vsus. And therefore it behooueth that we be armed and prepared againſt all offences, If wee ſee that the wicked ſhall come to puſhe with their Hornes againſt GOD, and to barke and ſhewe their teeth as Maſtiues, when they cannot byte, then let vsus practiſe this doctrine of the Prophet, whē he ſaith that the wayes of God are righteous, & good, yea and the righteous ſhall walk in them. We ſhall alwayes finde this, ſo that we hauehave not a malicious and frowarde ſpirit, that may turne vsus from God: but let vsus be quiet, and let vsus aſke nothing, but that our Lord ſhew vsus the path that we ought to followe: when we ſhall be ſuch, it is certaine that we ſhall alwayes finde euen grounde, & there ſhall be no queſtion, that wee ſhoulde walke and take our pleaſure. Beholde, I ſay, the ioy wee ſhall hauehave, when wee ſhall walke in the Lordes wayes: but contrariwiſe it is ſaid, that the wicked ſhall fall. And where? ſhal it be in hell? Shall it bee in the Deuils way? It is ſaid that it ſhall bee in the very wayes of God, that all that ſhall bee ſet forth vntounto them of the iudgements of God, of his eternall counſaile, of his prouidence, & of his fatherly louelove, he beareth to his children: in all theſe (ſaith he) the wicked ſhall fall. So let vsus be in ſuch wiſe eſtabliſhed, that all the ruines and falles which we ſhall ſee before our eyes, hynder vsus not from marching alwayes forwards in that good way which our Lord doth ſet before vsus. But it behoueth vsus oftentimes to remember that which is heere handled by Moyſes? And that is, he ſayth expreſſely, That the one ſhalbe ſtronger then the other, and the elder ſhall ſerue the younger.
In ſpeaking of the ſtronger, it is to ſhewe vsus, that when Gods election is ſtedfaſt and vndoubted, and that we are vpholden by his holy ſpirite, we muſt no longer feare: & this is a very profitable poynt, yea neceſſary. For what is our condition? There needes not but one puffe of wind to beate vsus down, & there needes but a flye to dazel our eyes: and yet wee are heere layde open to ſo many combates, as nothing more. Beholde our enemyes which are in number infinite: and I ſpeake not of thoſe which we ſee with the eye, but of ſpirituall enemies: For the aire is full of deuils, which lye in wayte for vsus, yea which are as roring Lyons, beſides their ſlights. Alas what ſhall wee be able to doe? It muſt needes be that we be in diſtreſſe & vexation continually & without ende, & that we be as poore people ſtrickē thorow, if we knew not that our Lorde hath our ſaluation in his owne hand, and that hee will keepe it. S. Peter ſayth that it is well kept in hope, and that faith is as it were a capcaſe: but hee ſendeth vsus to God: and our Lorde Ieſus Chriſte hath yet declared this more plaine vntounto vsus, when he ſaith, that all that was giuen vntounto him of his father, ſhall not periſh. And why ſo? The father who hath giuen you (ſayth he) vntounto me, is ſtronger then all. So then, he ſayth that wee may reioyce in this, that God will hauehave pitie vponupon vsus vntill the end, and that he wil keepe vsus: and although he ſuffer vsus to ſtumble, yea ſo as we fall, yet we ſhall be recouered & vpholden by his hand. And how is it that we can truſt in this? Without election it is impoſſible▪ but when wee knowe that the father hath committed vsus into the keeping of his ſonne, we are certaine, that we ſhall bee maintained by him vntounto the ende: For wee hauehave his promiſe whereby he hath bound himſelfe vno vsus, to preſerue vsus: & farther he maketh it vntill the laſt day, vntill the reſurrection. And foraſmuch as the beginning and end of our ſaluation is in him, ſee in whome we may reioyce our ſelues: That is, that in acknowledging our weakneſſes & brickleneſſe, and that we are nothing, and that we want all things: yet we may ſay: the Lorde which hath called me vntounto himſelfe, will finiſh his owne worke: as is ſaid in the 138. Pſalme. Lord thou wilte not leaue the worke of thine owne handes in the middeſt. So then we muſt holde faſt this doctrine, that the one ſhalbe more ſtrong: For our faith ſhall remaine victorious ouer all the world. And how? It behoueth vsus (I ſay) to hauehave our foundation vppon the election of God: that we may be ſo ſetled thereon, that wee knowe that our Lorde beeing our Father, will not ſuffer that we periſhe, ſeeing wee are his children. Now Moyſes addeth by and by that the elder ſhall ſerue the younger. In this wee hauehave yet a more ample confirmation of that which I touched euen nowe, that is, that we muſt be ſo aſſured of our ſaluation, although that we be weake, & that the world deſpiſe vsus, and we hauehave no greater ſhew of ſtrength. And why ſo? God would that we ſhould for a time be the leſſer: that is to ſay, that we ſhould be little and deſpiſed to the end, that his glory might be the more knowen & eſteemed. For if we had greatneſſe and glory in our ſelues, & dignitie, it is certaine that theſe ſhould be as vailes, to ſhadowe the meere and free bountie of God: but when we are weake in our ſelues, ſee wherein it is knowen, that it is hee which doeth all: & it muſte needes be that his hand be in ſuch ſort aduaunced, that we come not to mingle our ſelues therin, and that we throw not forth our cloudes to hinder that the praiſe of our ſaluatiō be wholly attributed to him. Marke then that we hauehave heere to learne, that is on the one ſide, although that we be weake, that we ceaſe not to goe freely forward, knowing that our ſtrength conſiſteth in God: and when he doth not fully ſhewe it, it is to the end that our weaknes ſhould be an occaſion to humble vsus. See this for one principall point. And in very deede we ſhould be colde, yea and quite negligent in calling vppon him, if we knewe not our neceſſitie: but when we ſee that we can do nothing, then we muſt hauehave our refuge to him, who can ſupply all our wantes: and then wee ſhall render vntounto him the ſacrifice of praiſe which is due vntounto him, after that wee hauehave byn heard of him. In the meane time alſo we hauehave to note that God doth not at the firſt daſh, ſhew to the viewe of the eye our ſaluation: but it muſt bee hid in appearāce, and that for a time we be as caſtawayes, and that the wicked treade vsus vnderunder their feete, & that they be in degree without compariſon, more high then we: Notwithſtanding let it ſuffice vsus, that we are as a precious treaſure before God. Behold alſo why our Lord Ieſus Chriſt ſaith: Feare not my little flock, but reioyce, and be not as a ſcattered and diſcomforted flocke. And why ſo? Becauſe the father delighteth in thee
Mark then from whence we muſt hauehave all our reioycing: marke of whome we muſt bee armed, to hauehave victory, and to tryumph againſt all temptations. When we ſee in theſe dayes the enemyes of the Goſpel, and the Deuils ſupporters, to make their bragges, and make no account of others in compariſon of them ſelues, and when in the meane time they deſpiſe vsus: and not only that, but farther account vsus as moſt deſperate creatures, as though we were vnworthy (as men ſay) to be eaten of Dogges. When therefore wee ſhall ſee this at this day, yea, that the greateſt number ſhal be as poore ſtaruelings, and that they ſhal hauehave no bread to eate, that they ſhall not hauehave their eaſe nor their commoditie: Let vsus remember that, that is heere ſpoken, that the greater ſhall ſerue the leſſer. Now this ſeruice came not to paſſe at the firſt daſhe. For we ſhal ſee afterwards that Iacob came to crowch before his brother, and called him his Lorde: hee trembled as a poore Lamb before him, and then gaue him all his goods as a pray. And where was this ſubiection of Eſau? where was the ſuperioritie of Iacob, when hee ſubmitted him ſelfe in ſuch ſort? It ſeemeth that he giues vp all: but hee knoweth that God would not accōpliſh this at the firſte day. Marke then why he did beare his pouertie ſo patiently: becauſe God would (as if a man might ſay) that he ſhould creepe vppon the earth, and yet this ſhall not hinder, but that hee ſhould alwayes attayne to that ſaluation, wherunto he was called. And why ſo? For God dependeth not vppon all all theſe earthly things. And which is more (as I hauehave already ſayd) he will that we begin heere, to humble our ſelues before him: following that which I alleadged ere while from the mouth of our Lord Ieſus Chriſt, that ſo we knowe that our Heauenly Father bee well pleaſed with vsus, wee paſſe not for the reſte, or rather that wee bee not ſo ſhaken that this doe depraue vsus and bring vsus out of taſt, and ſo hinder vsus from doing good: but that wee doubte not that amiddeſt all the troubles and greefes that may happen vntounto vsus, we hauehave alwayes wherein to reioyce. For who ſhall ſeperate vsus from the louelove that God hath borne vsus in Chriſt our Lorde? ſeeing that God hath choſen vsus in our Lord Ieſus Chriſt, & that he hath called vsus to the faith of his Goſpel, & hath imprinted in our harts the teſtimonie of his fatherly louelove, we wil alwaies defie our enemyes, although we be poore and feeble, yea though we be nothing in the common opinion of men: yet we ſhall not ceaſe to be grounded vppon this promiſe: That the greater ſhall ſerue the leſſe and younger. And ſeeing it is ſo, let vsus not deſire to bee great after the worlde: for although that we be cōtemptible & deſpiſed, yet this hindreth vsus not from beeing the heires of the world: although we neither hauehave landes nor poſſeſſions, yet doe all things belong vntounto vsus, & contrariwiſe the wicked hauehave an horrible and heauie accounte to make, for that they in ſuch ſorte deuoure Gods benefites, and reioyce ſo much concerning thoſe riches which he hath giuen them, and yet glorifie not God in them. But they muſt pay full dearely for them: and as for vsus, although we bee ſtripped of all riches, that we be in opprobrie & reproch: to be ſhort, that there is nothing but pouertie in vsus, yet ſeeing we know that hee hath his hād ſtretched out to vpholde vsus, we may boaſt our ſelues againſt all our enemies. And in the meane time let vsus remember that which is ſaide in Eſay, that we are as a precious crowne in the hand of the Lord, and as the ring of his finger, and as his ſeale, and that neither Egypt nor Aſſyria: that is to ſay, the greateſt Monarchies of the world, are ſo highly eſteemed of him as we are: not for any value that is in vsus (as I hauehave ſaid alredy:) but becauſe it hath pleaſed him to choſe vsus, & to reſerue vsus in the number of thoſe whome he will hauehave to him ſelfe: and wee knowe this, foraſmuch as we ſee through faith and hope, that he hath drawen vsus from thoſe gulfes, in which we were, to the end he might bring vsus to an euerlaſting inheritance.
Now let vsus fall downe before the face of our good God, in acknowledging our offences, praying him, that he will in ſuch ſorte make vsus to feele them, that it may be to ſpoile vsus of all wicked luſts and rebellions, and that wee may be ſo renewed, that we may ratifie our vocation in lyuing holyly & confirming our ſelues wholly to his righteouſnes, and that he wil ſo ſupporte vsus in our infirmities, that he ſuffer vsus not howſoeuer wee bee compaſſed about with ſo many enemyes, that we neuer faile: but that he wil ſupply all our weakeneſſes, to the ende that his election may declare his power euen to the end, & that we may in ſuch ſort feele the frute thereof, that we may hauehave wherein to glorifie him, both in life and death.
And ſo let vsus all ſay, ô Almightie God & heauenly Father, wee acknowledge and confeſſe in our ſelues as the truth is, that we are not worthy, &c.