Thirteen Sermons on Free Election in Jacob and Reprobation in Esau, Sermon 11
The eleuenth Sermon of Iacob and Eſau, Geneſis 27.
3 Nowe it came to paſſe when Iſaack was very olde, and his eyes began to be darke that hee could not ſee, that calling Eſau his elder ſonne, he ſaid vntounto him: My sōne, who ſaid vntounto him, Loe here I am.
4 Then he ſaide, Behold nowe, I am waxed olde, & I know not the day of my death:
5 Therfore take thy implements vntounto thee, I pray thee, thy bowe and quiuer: and goe into the fields, and hunt ſome veniſone for me.
6 And prouiding ſome delicate diſhes for me, euē as I louelove, bring them vntounto me, that I may eate, and my ſoule may bleſſe thee before I die.
7 (Nowe Rebecca heard Iſaack when hee ſpake thus vntounto Eſau) Eſau went therefore into the fielde to hunt veniſon which he would bring.
8 But Rebecca ſpake vntounto Iacob her ſonne, ſaying: Loe I heard thy father ſpeaking vntounto Eſau thy brother, ſaying:
9 Bring mee veniſon, and prouide mee ſome daintie diſhes which I may eate, afterwardes I will bleſſe thee before Iehoua, before I die.
WE ſawe yeſterday, howe Eſau by his mariage, ſhewed ſufficiently ynough, that he had no great care concerning that bleſſing whiche had bin promiſed to the houſe of Abraham his father: For this was the ſtocke which muſt poſſeſſe the lande of Canaan. It muſt therefore needes be, that the people which dvvelled there then, muſt be quite rooted out: and this lande be vvholy dedicated to the people of God. Likewiſe, it muſt be purged from all polutions. Loe howe Eſau mingleth him ſelfe amongſt them, whom God had already condemned: this therefore was a ſigne that he was falne from God, for otherwiſe he could not hauehave drawen neare too that people. And if he would hauehave bin an heire of the promiſe, he ſhould hauehave alwaies kept him ſelfe as one liſted & chained in, and not hauehave mingled him ſelf, which was no other thing but to ſtoppe the courſe of the grace that was promiſed. But as we hauehave ſeene, he tooke wiues from amongeſt the Hethites. Marke then howe hee renounced, aſmuch as lay in him the grace of God, through vvhichwhich the whole ſtocke of Abraham muſt poſſeſſe the lande of Canaan for an inheritance. But there was yet a ſeconde faulte: For hee tooke two vviues, which vvas cōtrary to the lawe of mariage, as wee hauehave ſeene. For the ſentence which God had pronoūced to reſt vpō, was, that a man ſhall hauehave an helpe, and not tvvoo nor three. And further, when Eua vvas created, and that ſhee vvas giuē to Adā, it is ſaid, that they ſhould be two in one fleſh. Mark then the rule vvhichwhich mē ought alvvaies to keepe. So then vvee ſee that Eſau euen brake the bounds of al honeſtie, yea of nature it ſelfe, & that he vvas as a beaſtly man in this behalfe. It is true that his graundfather Abraham had tvvo vviues: but herein hee vvas too bee condempned.
And beſides it was not his deſire that prouoked him therevnto: but, his wife through ouermuch haſte, brought him to it. And whē eueryevery thing ſhal be wel waied, it was an inconſiderat zeale that he had to enioy that which God had promiſed him: that is to ſay, that his ſeed ſhould be bleſſed. Nowe he had no childrē. He tooke therfore a ſecōd wife: but this was (as I hauehave ſaid,) to peruert the order that God had eſtabliſhed. He cōmitted euil therin: but in Eſau what can we alledge, but that he was a diſſolute man, & had nothing but vice & wickednes in him, ſo that hee could not diſtinguiſh betwene mariage and whoredome? And this is the cauſe that he tooke two wiues. Now it is very true that in this time, mariage was il kept amongſt the peoples of the Eaſt: For they were alwayes much giuē to their fleſhly luſtes: in ſuch ſort, that beyond that which is called poligamie (that is to ſay, pluralitie of wiues,) they cōmitted inceſtes alſo very cōmonly. And this was a natiō very beaſtly in this point, that they made no accōpt to prophane mariage: but this cuſtome doth not therefore excuſe Eſau. And ſo, let vsus marke wel, that this ſhalbe no excuſe before God, when wee ſhall ſay that eueryevery man dooth ſo, and that wee hauehave a great ſorte of companions: let vsus not thinke too bee free thereby before him. Notwithſtanding when vices doo raigne in a countrie, and men make a lawe againſt thē, if ſome neglect them, eueryevery man flattereth himſelfe, and eueryevery man taketh for his warrant thoſe vvhichwhich hauehave led him too deſtruction. And (ſay they) ſuch and ſuch doe it well, and after when men come vntounto them, and ſaye too them: wherefore doe you ſo? ô ſee ſuch a one did it wel. But we ſhall all bee put in a bundle togither, and God knoweth very well howe too wryeth vsus vp altogither like thornes, when wee ſhall make a cloke of their vices, who ought when they doe euill to bee an example vntounto vsus, to make vsus flye them. But notwithſtanding all this, that Iſaack is yet blinded with the louelove of his ſonne Eſau: hee ſawe him nowe too degenerate out of kinde, becauſe that he wallowed (as it were) a Swine vponupon a dunghill, becauſe hee made a couenaunte with thoſe people whome God had reiected: and farther peruerted the order and inſtitution of mariage: yet notwithſtanding his father beareth all this. It is ſaide, that the wiues of Eſau did as it were ſpurre him, and that his harte was wounded therewith: but ſo it is, that the louelove of his ſonne did alwayes holde him back.
Nowe there might well bee ſome vertue: but this meaneth not that eueryevery thing was therefore praiſe woorthy in him: no hee wanted mucn in that behalfe. For he ſhould hauehave had his ſonne, how olde ſoeuer he had beene in deteſtation, foraſmuch as he was ſo eſtraunged from God, and becauſe aſmuch as lay in him, he had made the promiſe of ſaluation of no effecte. For what might hauehave become of the Church, if the ſtock of Abraham had beene ioyned with thoſe people? Iſaack therefore ought to hauehave beene more touched, to ſee his ſonne ſo prophane. And ſeeing he ſawe this beaſtlyneſſe in him, that hee made no matter of it, to hauehave two wiues: and he woulde hauehave had them by dozens, if he had byn able to hauehave kept them. When therefore he beareth with theſe faultes in his ſonne, it is very certaine that he offended God. For vnleſſe fathers vſe ſeueritie & correctiō when neede requireth, when they ſee their children too be ſo wicked they are gilty, inaſmuch as they faile in doing their dutie. Our Lord hath giuen thē authoritie ouer their houſes & offspring. And wherfore, vnleſſe it be to the end to keepe them in awe and to reſtraine them, that they may render an account, when any euill ſhalbe committed in their familie? Loe then a faulte ſhamefull inough in Iſaack: but yet hee exceedeth farther in doting ſo vponupon his ſonne Eſau. It is ſayd, that his eyes began to faile him, foraſmuch as his ſight was dimme: but it is certaine that this fooliſh louelove which hee bare to his eldeſt ſoone blinded him, much more then his age, or the lack of his bodily ſenſes: For he ought to hauehave marked (as the trueth was) that God had preferred Iacob before Eſau, & yet neuertheles he reſiſteth it, as we hauehave ſeene before, whē it was ſaid that he loued Eſau, & that Rebecca loued Iacob: and this louelove of hers was an obedience that ſhee yeelded vntounto that heauenly reuelation. For GOD had pronounced this ſentence before, That the elder ſhould ſerue the younger. Rebecca was a greate deale better aduiſed then her huſband. But hee continueth ſtil as wee may ſee in this place, and it ſeemeth that hee would hauehave reſiſted God. It is very certain that his purpoſe was not ſuch: But hee is in ſuch wiſe rauiſhed by his affection, that he forgot himſelfe, and had no diſcretion and iudgement.
And hereby we may ſee, how we ought alwayes too ſuſpect our affectionate paſſions. For they ruſh vponupon vsus alwayes to butte againſt God. As a Bull chafed puſheth with his hornes, ſo our appetites & deſires driue vsus, and rauiſh vsus, in ſuch wiſe, that we make war moſt notoriouſly againſt god, yea with out euer thinking vponupon it: it neuer commeth into our memory, This is forbidden me, God hath condemned & reiected it. We hauehave therfore many times our ſenſes ſo incumbred, that wee keepe not either the way or the path. And heereof we ſee an example in Iſaack. For all the time of his life, he was as a looking glaſſe of holines, & led as it were an Angels life, keeping himſelf in the feare of god: but herein he ſo faulteth, that god is nothing with him. He treadeth vnderunder his foot that which he had vnderſtood by his wife: that is, that nowe the right of the firſt borne was giuen vntounto Iacob. Neuertheles he paſſeth beyōd that. Now this is a wonderful ſtraunge thing for he was notwithſtā ding the miniſter of god, & a prophet: & as ſone as he had charge to giuegive the bleſſing to him to whom God had ordained it, yet hee dealeth as if he had beene the keper and appointer thereof. God had doone him this honour, as if hee ſhoulde hauehave ſayd, I wil bleſſe him whom I ſhall thinke good: but the teſtimonie ſhall come out of thy mouth. Thou ſhalt be a meſſenger: eſpecially that which thou pronounceſt, ſhall hauehave authoritie of iuſtice: it ſhall be authentique, which I will ratifie in heauen, God had doone him this honor: and yet he leaueth himſelfe to be ſo ſnared in ignorance, that he goeth quite contrary, ſpecially from his dutie, and from that which his office required. This at the firſt ſhew ſhould ſeme a thing intollerable: but God, who by his woonderfull counſaile directed him in ſuch ſorte in this matter, that he turned darkeneſſe into light, & ſhewed that this was not a thing according to mans fantaſie, that the inheritance of ſaluation ſhould come vntounto this man or too that man: but that in deſpight of all men, hee muſt hauehave it to whom it was ordained & eſtabliſhed to holde it, & that it muſt hauehave his effect. But becauſe all thinges can not be vnderſtood atonce, let vsus folowe that order in rehearſing of it, which Moiſes vſeth: and afterwardes we will gather in the ende, the profite that this Hiſtory bringeth vntounto vsus. It is ſayde that Iſaack ſeeing himſelfe now to drawe towardes his ende, foraſmuch as he was tranſitory. He ſayth vntounto his ſonne Eſau: I knowe not the day of my death: And therefore goe and hunt Veniſon that thou mayſt prouide me meate according to my appetite, and which I louelove, and my ſoule ſhall bleſſe thee,
Iſaack in ſaying that hee knewe not the day of his death, ſignifieth, that he ſaw himſelfe to draw neere to the graue already: For there is none that knoweth the day of his death. God would always holde vsus in ſuſpence & doubt concerning this, too the end we might alwayes be ready. Death (as it is ſaid in the common prouerb) is ſure to all, but the houre of death is vnknowen vntounto vsus: & this is very profitable for vsus: for weſe how men are giuē to their pleaſures & are mery whiles that they think to hauehave ſome truſes or ſome releaſe. And what ſhould this be, if we knewe certainly of the ende of our life? EueryEvery one would bend himſelf to all kinde of euill, and God ſhould be deſpited euen to the ende. But when our Lord handleth vsus ſhort in ſuch ſort, that from the wombe of our mother we are ſtill beſeeged with death: as wee ſee of younge infants, who die before they come into the world: ſo far is it off, that we cannot liue euen the minute of an hower, but that as ſoone as we are borne we are ſubiect too death, as our frailtie declareth. For with what a number of deſeaſes are wee cōpaſſed? And to how many dangers and haſards is our life ſubiect? So then, there is neither younge nor olde that ſhould not ſay by good right, that he knoweth not whē he ſhal dy but the meaning of theſe words is as I hauehave ſaid: to wit, that Iſaack knew wel that he could not continue in the worlde. And indeed, although young people & they which are ſtrong and in the flower of their age, ought too prepare themſelues to forſake the world, & eueryevery houre to dye, while they liue: yet do we moſt faile heerein, albeit our nature warneth vsus to giuegive our ſelues no more to the worlde. So that we hauehave to gather of this drifte of Iſaack, that as eueryevery man ſeeth himſelfe weake and tranſitory, ſo that hee drawe his legges after him, where he hath liued longe, that this (I ſay) ſhould ſtirre vsus vp ſo much the more to prepare our ſelues to dye. Nowe it is very true that he ſpake heere to no other ende, but to bleſſe Eſau: but ſo much this admonition importeth, that when we ſee death to approch, that we learne freely to yeelde vp our ſelues into the handes of God, and to glorifie his name in ſuch obedience, that we liue no longer to our ſelues: and after wee ſhall hauehave diſpoſed of eueryevery thing in ſuch ſort, that there be nothing that holde vsus or let vsus, from going cheerefully forwards when we ſhall be called. But when he ſpeaketh of the blesſing, this is not to be vnderſtood of common praier. For there is no dout, but that Iſaack praied eueryevery day for his children: and it is ſaid here: That I may bleſſe thee before my death. We may thē gather that this blesſing wherof Iſaack ſpeaketh, was had in ſpecial regard: & in deed (as I hauehave ſaid) Iſaack was as it were the warden and keeper of Gods promiſe: and this treaſure was cōmitted into his charge & credite, to bleſſe. And marke why the Apoſtle ſayth, The leſſer was bleſſed of the greater, becauſe it muſt needs be, that in this caſe he muſt hauehave his authoritie from God. This was declared more plainly in the time of the law: For the prieſts were ordained, not onelyonly to teache the people, and to offer vp ſacrifices: but alſo too bleſſe, and the very forme thereof was ſet downe vntounto them. And oftentimes when Moyſes ſpeaketh of this office, he ſetteth the Prieſtes whome God had choſen to bleſſe. But they doe this, in reſpect of their owne perſons, no otherwiſe then as figures: but this was to ſhewe that it belonged to our Lord Ieſus Chriſt, to be a witneſſe vntounto vsus of the blesſing of God, and to ratifie it towardes vsus: as alſo he ſhewed when he aſcended into Heauen, and that his handes were lifted vp, hee bleſſed his diſciples. He ſheweth therefore that the trueth and ſubſtance of theſe figures of the law, was fulfilled in him. Now he was ſo, before the law was written: for God would that Abraham ſhould be the father of the church: and for this cauſe he bleſſed Iſaack, as if the heritage had bin reſigned too him, which had byn promiſed to him. Iſaack now muſt doe the like: for he receiued not the blesſing for him ſelfe, but to the end it ſhould alwayes remaine in his houſe. He muſt therfore be the miniſter of the grace of God: as we yet ſee at this day, that he communicateth his benefites & ſpirituall giftes amongſt vsus, by the hand of thoſe whom he hath ordained to this purpoſe. Men therfore cannot forgiue vsus our ſinnes, and yet neuertheles our Lorde Ieſus Chriſt vſeth this figure of ſpeking: To whom ſo euer you ſhall forgiue their ſinnes, they ſhalbe forgiuen. Now yet for all that he hath reſerued this to him ſelf as he proteſteth in Eſay. O Iacob it is I and none others that take away thine iniquities. Now albeit God alone hath this power to forgiue ſinnes, and too purge vsus frō our ſpots: yet neuertheles, he doth this by the hand of men. We hauehave in Baptiſme an infallible token that GOD will not lay our offences too our charge: but that we are as righteous & cleane before him: and farther wee hauehave an earneſt, that he will renewe vsus by his holy ſpirit, to the end wee ſhoulde walke in all puritie. Nowe this can not bee giuen vsus of men: but yet GOD maketh them heerein as inſtrumentes, and all through his fauour. Againe, Is it in the power of any mortall creature, too make vsus partakers of the body and blood of our Lord Ieſus Chriſte? And yet neuertheleſſe in the ſupper when the breade & the wine are diſtributed, it is certaine that this is not a vaine and emptie figure, but that all is accomplyſhed, and that our Lord Ieſus Chriſte ſheweth him ſelfe faithfull in this: For it is hee which giueth it: & it were too much to attribute it to thoſe who are and can doe nothing, to ſaye, that they hauehave our Lord Ieſus Chriſte to communicate to them which come vntounto them to receiue a morſell of bread, and a drop or twoo of wine. And in deede this is wel ſhewed vntounto vsus, when he ſayth: My fleſh is bread from heauen. And hee giueth it after two ſortes: one is, that which he gaue, when hee offred vp him ſelfe to his father for the clenſing of ſinnes. The breade which I will giuegive vntounto you (ſaith hee) is my fleſh which I will giuegive for the life of the worlde.
Loe then two kindes of giuing: for hee gaue his fleſhe, when he offred it vp for the ſatiſfaction of all our faultes, to the ende that God might bee appeaſed towardes vsus, and that we might bee releaſed to become righteous. Now the ſeconde giuing is that which he maketh dayly. Nowe if it belong to Ieſus Chriſt to giuegive himſelfe vntounto the faithfull, who receiue him by faith, it followeth then that this ought not too be attributed to men, not as though they had this power: but onelyonly that Ieſus Chriſt ſurceaſeth not to apply this thereto. And thus it hath beene in all times: For God hath euermore reſerued to himſelfe the praiſe of mens ſaluation: but this letteth not, but that theſe may be inſtrumentes by whome hee worketh. Loe then howe this maketh for Iſaack, to ſhewe that hee muſt pronounce the ſentence of that bleſſing whereunto he was ordayned. And in deede wee ſee this in the doctrine of the Goſpell: for what is the preaching of the Goſpell? It is the power of God to ſaluation to all beleeuers (ſaith Saint Paule:) & there he ſpeaketh of that word which proceedeth from our mouth. What, the power of God? Why, it is nothing in it ſelfe. It is true: but it pleaſeth God to diſplay his power by the meanes of men, and would that his worde ſhould hauehave ſuch effect and power in the working, that it be as it were a key to open vntounto vsus the kingdom of heauen: as alſo he hath compared it to the keyes of the kingdome of Heauen.
So then, let vsus marke well that Iſaack ſpeaketh not heere of any common bleſſing: that is to ſay of prayer, as when wee bleſſe one another, and when wee pray that God will ſhew mercy to our neighbours, & that he wil giuegive them that which he knoweth to be fitte for them. And thus much concerning blesſings. But Iſaack knew that he was ordained the miniſter of God to diſpence that treaſure that was committed to his charge. And this is worthy to be noted, to the end that we hate not the doctrine that is preached vntounto vsus, knowing what it importeth.Theſe be the Anabaptiſts that refuſe the miniſtery of the worde, and will be taught immediatly frō God. For there are many fantaſticall men that refuſe all inferiour meanes, & would without wings moūt vp aboue the clouds. And is not God, ſay they, ſufficient to teach vsus? Is it not he that giueth faith? And is the holy Ghoſt in the hands of men? what neede hauehave we too be preached vntounto? And to what ende is it to reade ſo much? All this is ſuperfluous: For God can ſufficiently enſpire vsus, without hauing our eares ſo battred with the toung. For he hath al that is needful for our benefite and ſaluation: and he wil bring it to paſſe. And muſt men then holde him as it were bound to them? And muſt the power of his ſpirit be maſhed & mingled with thoſe inferior meanes as though he were not at libertie? Loe what theſe fantaſtical ſpirits ſay. Now they conſider not that God is not tyed and bound to men, when he vſeth their ſeruice: for he doth it as it ſeemeth good vntounto him. It is true that faith ordinarily commeth by hearing, as S. Paule ſaith: ſo that we can not hauehave faith vnleſſe it be by men. And cannot God aſwell doe it otherwiſe? The queſtion heere is not of the power of God but of his wil, & of that which hee hath ordained. And therefore when we ſhall ſay, And cannot God doe this and that? he can doe it: but ſeeing he will that it be otherwiſe, we ought to reſt there. So then, let vsus learne to receiue this doctrine which is dayly taught vsus, with all reuerence, knowing that when we ſhall hauehave this teſtimonie, that our ſinnes are forgiuen vsus, all is ratified in heauen: as if God himſelfe ſhould ſpeake: For he will not hauehave vsus to eſteeme his trueth according to men, who are brickle and lyers and amongſt whome there is nothing but vanitie: but he wil hauehave his truth eſtemed for it ſelf ſake, & for it owne nature. And in the meane time, let vsus hauehave this ſobrietie and modeſtie therein, too ſubmitte our ſelues too the order which hee hath eſtablyſhed. And thus much concerning this worde of bleſſing.
Nowe heere Moyſes beginneth too rehearſe howe Rebecca founde out a ſubtiltie and craft to robbe Eſau of his bleſſing, and too tranſlate it too Iacob: and after that we hauehave ſpoken of the vices of Iſaack, we ſee the like in his wife Rebecca: and yet neuertheleſſe they bothe beleeued in God: notwithſtanding that it was ſo darkened and bewrapped, that it could hardly be diſcerned. That Iſaack had a true faith: and that this proceeded from a true zeale, it appeareth plainely: For if he had not beene thorowly perſwaded heereof in himſelfe, that the heritage ſhould be giuen him which was promiſed to him, and to his ſeede concerning this bleſſing: What had this byn? Surely but a craftie parte and a thing of nought. Iſaack therfore muſt needs be reſolued, howſoeuer hee ſaw himſelfe as it were already in the graue, his life to bee ſpente, and to hauehave but a day too liue: howſoeuer this were, yet neuertheles he alwayes helde this ſure which was ſaid vntounto him: to wit, that his familie ſhoulde be bleſſed, and that GOD had choſen him, and that this was not in vaine, & that albeit he ſawe not the fulfilling of theſe promiſes in this world, yet notwithſtanding that god was in heauen, and that neither he nor his ſhoulde be deceiued: but yet they muſt waite for this. Wherefore Iſaack hauing fought al the tyme of his life againſt al the tentatiōs which might hauehave ouerthrowen him, doeth yet in death perſeuer in fayth and patience, and doth this honor vntounto God that he doth boldly truſt in him. For whoſoeuer truſteth in God ſhal neuer be confounded. Iſaack had this, & this was a very excellent faith. For ſee a poore wayfering man: it is ſaide vntounto him, thou ſhalte bee the heire of this countrey, and yet notwithſtanding he had no water to drinke as we hauehave ſeene. Nowe notwithſtanding death doth threatē him: yet knoweth he not when it ſhalbe, ſauing that he is altogether readie for it. And yet for all that he deſpiteth both Sathan and the worlde, and remaineth ſtedfaſt in this, that God wil not deceiue him: & that it is al one to him whether he dye, or whether he molder in the groūd: ſo that the truth of God may yet continue, & hauehave his ful vertue and power. Lo Iſaack the who ſeeketh not for the worlde, but forſaketh al his ſenſes and remaineth ſtedfaſt: & douteth not but that god had mercy on him & on his ſtock. Herein as I hauehave ſaid we hauehave good cauſe to praiſe him: & yet in the meane time he was ſo blinded with the louelove of his ſonne, that he fought againſt God, though hee neuer once thought therof. This was not a manifeſt rebellion nor of wilful malice: but it was becauſe hee was ſluggiſhe and knewe not his office but in parte. He knoweth very wel that God would aduaunce him to ſuch a dignitie, that he might bee the meſſenger and witneſſe of this bleſſing: Hee knoweth this, and notwithſtanding on the contrary parte hee is deceiued. Hee had therefore in this caſe a particular Fayth: he had a good zeale mingled with the affections of the fleſhe.
But let vsus come too Rebecca. Rebecca behahaued her ſelfe heere with fooliſhe raſhneſſe: for what an attempte was it, for the bleſſing of God, too be prophaned through crafte and lying? yea, (I ſaye) lying ſo foule as nothing colde be more. The matter was heere of the ſaluation of the worlde, the queſtion was of hauing Ieſus Chriſt whome GOD ſhould ſend for a Redeemer. But how proceedeth Rebecca theerein? It is certaine that a thing of ſuch importance ought too bee handled with all feare and lowelyneſſe: what a thing is it then that ſhe commeth fooliſhly too attempte that which ſeemeth good vntounto her, in ſo excellent a woorke of GOD and which ſurmounteth all others? For Rebecca knowing wel that the bleſſing which ſhee ſought for her ſonne Iacob imported that hee ſhould bee heade of the Church during his life, and that of him ſhoulde come our Lorde Ieſus Chriſte: doth notwithſtanding ouerthrowe it, that ſhee careth not too lye, to falſifie, to peruert all: and alſo it ſeemeth, that ſhe ſetteth out the grace of God but in a mockery and contempt: For this was too make it too bee baſely eſteemed, to ſay, that it ſhoulde come bewrapped aboute the necke of her ſonne, and in the handes of ſkinnes, coulouring that hee is hairie, and ſeeming too robbe Eſau of all his ornamentes: and againe that ſhe maketh her ſonne to lye: & farther Iacob, who went to ſeeke a Kid which ſhee cauſeth to be ſodde, and maketh him beleeue that it is Veniſon: And after that he had the ſmell of the garmentes of Eſau: to bee ſhorte it might be ſaide that ſhe would hauehave ouerthrowen the election of God.
Loe therfore very foule faultes, and yet all this proceedeth from an excellent faith, if euer there were any. This is very ſtraunge: But wee maye eaſily iudge it. Whereto then had Rebecca regarde? She looued her Sonne Iacob, and what ſhoulde it auayle him to hauehave beene bleſſed thorowe deceite? For this was neither to gette him riches nor profite in reſpecte of the worlde: yea which is more ſhe layeth him open to the wrathe and curſe of his Father: Againe ſhee knewe Eſau who was ful of venom, ful of fierceneſſe, ſpight and wrath: and indeede wee ſhall ſee afterwardes, that Iacob was in danger of his life: Rebecca knewe all theſe thinges, notwithſtanding ſhe ſetteth fire on her houſe, where ſhe might hauehave kept her darling with her, to hauehave beene alwayes with him, to hauehave adminiſtred that vntounto him which he might hauehave needed in the worlde, without putting him in any ſuch daunger. But what did ſhee? ſhe had printed this in her hearte that the birthright belonged vntounto Iacob, as GOD had promiſed her, and ſo ſhe woulde obey God, and eſteeme this birthright, although it was nothing accounted off amongſt men: as wee ſhall afterwardes finde, that Iacob called Eſau his Lorde, that hee humbled him ſelfe before him, yea, euen to the bowing of the knee.
Nowe although that this ſame birthright were worth nothing in reſpecte of the world, yet doth Rebecca greatly eſteeme it. See then vndoubted and ſure teſtimonies of a great and exquiſite faith which was in her, that ſhee would obey God in deſpite both of her huſband and all that he had: ſo that ſhe mighte execute that which God had pronounced, ſhe paſſed not: And that ſhee eſteemed theſe ſpirituall bleſſinges more then any thinge which was in the worlde. Loe then the vndoubted markes of her faith, ſhe had ſo greate zeale that ſhe forgot her ſelf and regarded not any whit whatſoeuer miſcheife might come vponupon it. And why ſo? For aſmuch as ſhee conformed her ſelfe to the will of God: and forſooke her eldeſt ſonne, & caſt of all motherly affection: and knowing that he muſt be cut off: very well ſayeth ſhee, let him goe as a rotten member for aſmuch as God hath ſo ordayned. Wee ſee heere in Rebecca notable vertues mingled with vices.
And heereby wee are admoniſhed too walke in feare, albeit that God giuegive vsus a ſingular affection to meditate vponupon him, notwithſtanding wee ſhall alwayes be in ſuch ſorte bewrapped in darkeneſſe, that when wee imagine to doe the beſte wee can in the worlde, yet there ſhall be cauſe for vsus too amend when GOD ſhall call vsus to a reckoning. And in good ſooth, there is not any one which doth not proue this to be true: for although that this bee our marke, too ſtriue thither whether God hath called vsus, yet doe wee make ſo many falſe ſteppes that it is greate pittie to ſee: and they which run more ſwiftly doe bring themſelues in order to God, yet for all that, they go out of the way and hauehave many outlopes & croſſe pathes, & God ſuffreth them to the ende that we ſhould not hauehave whereof to be proude. For if vertues them ſelues be faultie before God, alas what ſhall thoſe vices bee which are altogither condemned? Doe wee labour too doe well, doe wee enforce our ſelues therevnto: yet notwithſtanding wee ſhall offende GOD. And why ſoe? It is becauſe there is ſuch infirmitie in vsus, and wee are wrapped in ignoraunce: Although that GOD inlighten vsus, and that wee ſee the way well, notwithſtanding, yet ſuch cloudes doe oftentimes come before our eyes, that in ſteade of keeping of our way, vve ſtray either on the one ſide or on the other.
Mark how faultie the vertues of the faithfull are, to the end that we may learne, only to reſt our ſelues in the meere goodnes of God, & to the end it would pleaſe him to pardon our offences, & alſo to accept that for rightuouſnes which he might iuſtly condemne. Howe then is it that our works are acceptable vntounto God? howe is it that hee calleth ſacrifices of a ſweete ſmelling ſauour, and that they are ſo acceptable before him, that they ſhall hauehave a rewarde? Alas, it is not any merite as the Papiſtes imagine: but it is becauſe that God hath iuſtified that, which hee might rightly reiect, and accompt as it were abhominable. So let vsus marke that in the faith of Iſaack, wee may beholde the imperfectiōs which are in vsus, whiles that we liue in this world, albeit that God hauehave renued vsus in parte by his holy ſpirit, and againe let vsus knowe that God worketh in ſuch ſort that the euil which is in vsus, hindreth not him to accompliſh his work euen by our meane. As for example, If wee will ſearch till we finde an Angelicall perfection in a mortal man, there ſhall neuer any be founde that hath it, neither was euer any founde who was not tainted with ſome kinde of fault: and therefore the Prieſtes which were figures and repreſentations of our Lord Ieſus Chriſt, firſt of al asked pardon for their offences, although that they made interceſſion for the people, and were as it were mediators, and that by their ſacrifices they aboliſhed ſinnes: yet notwithſtanding muſt they begin at them ſelues. But nowe by the way if wee will ſeeke miniſters of the vvorde, in vvhome there is no fault, it is certaine that vve cannot finde any: duplicate page duplicate page and it muſte needes bee that the moſt excellent men be examples vntounto vsus, of the brickleneſſe and weakneſſe of men. But nowe if wee will conclude: and howe then ſhall I finde my ſaluation by their meanes? For I ſee yet that they are full of imperfections. But let vsus learne (as I hauehave ſaid) in the perſone of Iſaack that God leaueth not off too accompliſhe his woorke, although there bee yet ignorance in them, who ought too leade vsus, vvho vvhen they diſtribute vntounto vsus ſpirituall giftes, which they hauehave committed vntounto them, and whereof GOD hath made them keepers, although they be not altogyther ſuch as they ought too bee: notwithſtanding wee leaue not off too make our profite of them: for God vſeth and ordereth them in ſuch ſorte in this worke which he will doo, that his grace is no whit hindered, becauſe a man might finde thinges too bee bettered in them. This therefore is the thing that we hauehave yet too marke vppon this place. But too be ſhort, wee ſee that the faith of the children of God ſhall oftentimes be weake and entangled, not as the papiſtes hauehave imagined: for they call an entangled faith beaſtlineſſe, when a man ſhall ſaye, O, I beleeue in my mothers god: I knowe not what the whole Chriſtianitie meaneth: But lo it is inough for me too goe ſimply to worke: and I beleeue as our holy mother the Church beleeueth: and in deede the wiſer ſorte of Prieſtes will ſaye, I beleeue in the god of my Chambermaide: bicauſe ſhe beleeueth in god who maketh Cabadges to growe after that ſhee hath planted them. See the implicite and folded fayth of the Papiſtes, which is a very ſorcerie of the Deuil: but the entangled faith of the children of GOD, is becauſe they bee holden in ignorance. But yet notwithſtanding there is ſome light: but what is that faith? It is an vnderſtanding which wee hauehave of the goodneſſe and fauour of GOD, after that hee hath illuminated vsus by his holy ſpirite and by his woord. For faith can not be without theſe two things: that is to ſaye, without the word of God: I ſaye as God hath ſet an order in his church: and after it cā not be without the gift of the ſpirit: For the word of god ſhould be preached vntounto vsus both morning & euening, and wee can profit nothing therein, vnleſſe God doo open our eares and enlighten vsus, foraſmuch as wee are miſerable blinde ones. The Sunne ſhall alwayes ſhine vppon vsus: but they that are blinde diſcerne not betweene the daye and the night, too them both are alyke. And euen ſo is it with vsus: that if GOD illuminate vsus not within, when hee ſendeth his holye woorde, too ſhewe vsus the waye, wee ſhoulde alwayes remayne as poore ſtrayes, or loſt ſheepe.
So then, it behooueth that oure fayth hauehave light in it ſelfe: but yet I ſaye, that this light is compaſſed and entangled with great darkneſſe: For wee beholde not God face too face, and wee are not capable too comprehende his ſecretes: and this is ſufficient that wee knowe them in part, and that we hauehave ſome taſte of that which ſhall be reuealed vntounto vsus in perfection, then when we ſhal put off our fleſh, & ſhalbe tranſlated into that heauenly glorie, to be companions of Angells. Loe then briefly what wee hauehave to learne vppon this place, to wit, that our faith, although it be great & exquiſite, yet neuertheleſſe it ſhall alwayes hauehave ſome weaknes, and ſome imperfection and ignorance mingled with that, which God hath giuē vsus to know. Nowe hereof we may gather, that whē the ſcripture pronounceth that we are iuſtified & ſaued by faith, it meaneth not, that it is by the deſert of faith: For if it were ſo that our ſaluation were founded vponupon the dignitie of faith, thē muſt our faith be perfect. For if our faith be weake (as I hauehave already ſaid) and that we hauehave but onelyonly a part of it, then ſhould we hauehave but a part of ſaluation: and further it ſhould be ſhaken, & we ſhould alwayes be wauering and in doubt. But when it is ſaid that we are ſaued by faith, it is bicauſe we accept the merciemercy of god, which we ought to eſteme fully ſufficient for our ſaluation. Our faith is imperfect: yea but when there ſhal be neuer ſo little a ſparke, yet neuertheles ſhall the goodnes of God ſupplie that which is wanting: euen as wee nowe beare this corrupt lumpe, not onelyonly in oure bodies, but in our whole nature. But we know that our ſoules goe vntounto death, and in the meane ſeaſon where is our life? It is in vsus. How? In that we hauehave receyued the ſpirit of God, ſaith Saint Paule in the 8. chapter to the Romanes. And hauehave vvee the ſpirit of God in fulnes? No not ſo: There is as it were but one ſparke or droppe of it: but this ſaith he is life: and ſhall ſwallowe vp all whatſoeuer belongeth to death in vsus, and ſhall make it of no effect. Let vsus marke then that although our faith be very little, and that in reſpect of vsus we cō ceiue not the hundreth part of the benefits which God offreth vntounto vsus, yea and that we doo not ſo much as by a licke, taſte his grace, yet neuertheles we muſt not therefore deſpaire too bee ſaued thorough faith. For the matter is not as I hauehave ſayde, of our eſtimation, or of our paiſing and waying it in our ballance, that is to ſay, if wee hauehave an excellent faith to obtaine the grace of God, and that which is neceſſarie for our ſaluation: but the queſtion only is, that when God hath declared that he wil be our father, that we imbrace this promiſe, & ſtay our ſelues therevppon. And if there bee any doubtes or diſtruſtes, that we reſiſt them, and that we holde faſt this concluſion, O wee are yet ſure that God will not diſapoint vsus. Marke then what we hauehave here too holde, aſwell by the example of Rebecca, as by the example of Iſaack. But Moyſes ſayth nowe expreſſely that Iacob refuſed, ſaying: And howe ſhall this be? I am not hairie as my brother is, and if my father ſhall finde the deceyte, hee will curſe mee.
Here wee ſee as it ſeemeth, two great vices in Iacob: The one is, that hee feared his father more thē God. It is true that it might ſo be iudged therof: but when all ſhall be well marked, it is certaine, that it was the feare of God that mooued him therevnto. For concerning the curſe of his father, he was no otherwiſe carefull of it, then in this, that it was imprinted in his heart, that his father was eſtabliſhed to be as it were a witneſſe of the promiſe which God had giuen vntounto him. Seeing therefore that Iacob had this, it is a ſigne that he reſted not vponupon any thing frō man: but that in the perſone of his father he conſidered that which God had decreed. The other euill was, that hee doubted. Now we knowe that in our life if we be not well certified, we ſhall not remoue ſo much as one finger, to the ende we ſinne not, and that God be not offended. And why ſo? Obedience is more worth than ſacrifice. When therefore we ſhall attempt to doo any thing, not knowing whether it be lawfull for vsus, and whether God doo allow it: this is aſmuch as if we ſhould deſpite God: ſo that we ſhould not know how to eate or to drinke, or to be ſhort, to do any thing: no not ſo much as to remoue a mote, but that all our actions ſhould bee condemned, and that god ſhould hauehave them in vtter deteſtation: & S. Paule alſo pronoūceth it. For by this word of faith he vnderſtandeth certaintie in the 14. to the Rom. that we be aſſured that that which we do is permitted of God, and is agreable to his word. But ſee Iacob who ſaieth, how ſhall this be? I am not hairie as my brother is. He doubteth: that therfore is a ſigne that after that he hath obeyed his mother, he ſhould cōmit euil, & that al that he ſhould take in hand, ſhould be nothing but cōfuſion, & that god would deteſt it. And ſurely ſo had it bin if he had alwayes remained doubtfull, that whatſoeuer he ſhould hauehave done, being of ſin, it ſhuld hauehave bin to prouoke the wrath of god: but we ſhal ſee by that which foloweth that he was cō firmed. But the anſwere which his mother giueth him, is: The curſe be vponupon me.
But ſhe was not ſo leane and ſo drie as here ſhe is ſet forth vntounto vsus, but ſhe ſhewed him that he was choſen of god, & that the birthright belōged vntounto him. And in deede we ſhall ſee how he was cōfirmed, and that he feared no more when he was before his father. Thus then it may eaſily be gathered that Iacob was confirmed, to reſolue him ſelfe and too knowe that the bleſſing which he ſought, could not be diſapointed: in the meane time notwithſtāding we can not excuſe him, but that he fel fowly, euē in the very beginning. The matter was here of the building of his houſe, but Iacob doubteth & ſticketh here, not knowing whether it were good or euill. We ſee then that he had a very euil beginning: and conſequently that he had nothing in that caſe but confuſion, had not god holpē therin. To be ſhort, we ſee as well in Iacob as in Iſaack & in Rebecca, that the grace of God came not vntounto them, nor had any entry vntounto thē by their own wiſdom, nor by their good means which they inuēted. Lo therfore the defaults which are here: but god hath outgone al their faults and offences, and wrought in ſuch ſort through his infinite merciemercy, that wee hauehave good occaſion to bowe downe our heades, and to confeſſe that there is none but only he vponupon whom all our happineſſe dependeth, and from whom it proceedeth.
But nowe let vsus fall downe before the Maieſtie of our good God, in acknowledging of our faultes, and beſeeching him that hee wil open our eyes, that we may alwayes more and more know them, too the ende wee flatter not our ſelues in them: but that wee may ſighe and grone to obtayne pardon of him: and in the meane while that wee may in ſuch ſorte fight againſt all our carnall deſires, that in the ende wee may bee full framed too his rightuouſneſſe, from which we are yet ſo farre of. And that hee ſhewe not this grace onelyonly vntounto vsus, but alſo too all peoples and nations of the earth. &c.