Thirteen Sermons on Free Election in Jacob and Reprobation in Esau, Sermon 12

Thirteen Sermons on Free Election in Jacob and Reprobation in Esau · Sermon 12

❧The twelfth Sermon of Iacob and Eſau. Geneſis 27.

13 But Iacob ſayde vntounto Rebecca his mother, Beholde my brother Eſau is a rough hairie mā, but I am glib and of a ſmooth skinne.

14 Peraduenture my father will feele mee, and I ſhalbe vntounto him, as a ſeducer: and ſo I ſhal bring vponupon me a curſe and not a bleſsing.

15 VntoUnto whom his mother ſaide, Thy curſe be vponupon me my ſonne: Only hearken vntounto my voyce, and goe thy wayes and bring it vntounto me.

p. 14516 Therefore departing hee tooke it and brought it vntounto his mother: and his mother tooke it and made daint i… diſhes, euen ſuch as his father loued.

17 Afterwardes Rebecca taking the moſt precious garments of Eſau her eldeſt ſonne, which were with her at home, ſhee put them vponupon Iacob her yongeſt ſonne:

18 And putting vponupon his handes the skinnes of kiddes frō amongſt the Goates, and vponupon the ſmooth of his necke:

19 Shee put the daintie diſhes which ſhee had made, with bread in the hande of her ſonne Iacob.

20 So hee comming vntounto his father, ſaid, My father: who ſaide, Beholde me, who art thou my ſonne?

21 Iacob ſayde vntounto his father, I am Eſau thine eldeſt ſonne, I hauehave done as thou haſt commaunded mee: nowe riſing, ſit downe and eate of my veniſon, that thy ſoule may bleſſe me, &c.

WE hauehave heere to continue the purpoſe whiche was yeſterdaye begonne: that is, that God directed Iſaack, Rebecca, & Iacob, in ſuch ſorte, that notwithſtanding the faultes that were in them, hee leaueth not of too put that in execution which hee had determined, concerning the bleſſing of Iacob and reiecting Eſau. And yet this is not too cleare Iſaack for his parte, as though hee had not fowly faulted, and that the like faulte had not beene founde in Rebecca and in Iacob: but God paſſed them ouer. And ſo, wee ſee that GOD waiteth not vppon men, neyther dependeth vppon them, when the matter ſtandeth, for the perfourmaunce of his counſaile. It is verie true, that hee will vſe them too ſerue his turne: but hee ſheweth notwithſtanding that hee woorketh all alone and of him ſelfe: and when his creatures ſerue him as inſtrumentes, it is no farther then it pleaſeth him, and not as though hee were bounde by any neceſſitie: yea and albeit that thinges in reſpecte of men goe quite backwarde as it ſeemeth, yet this ſheweth that his po, wer is ſufficient, ſo that it needeth no helpe from others.

Nowe wee hauehave ſaide, that in this matter of Iacob it may bee ſeene howe hee fell into doubt: and this was contrary too fayth. It behooueth therefore that GOD on the one ſide ſupplied this want. Concerning that, that it is ſaide that he ſhould beare the curſſe: it is for that hee knewe that his father was ordeyned to this, that he muſt ordeyne an inheritour, not only for worldly and tranſitorie benefites, but of the promiſe which belongeth to the ſpirituall life. He knewe this: and therefore he reſpected not only a mortall mā, but the liuing God. Nowe touching Rebecca, ſhee ſayth, the Curſſe be vponupon her. We ſee howe ſhee was rauiſhed (as was yeſterday handled) in ſuch ſorte, that ſhee ſpake, as it were at randon: but there is no doubte, that in the meane while ſhee wiſte not, that this could doo no hurt. It is true that ſhee regarded not her faulte. For although ſhee had a good grounde too obeye GOD, and ſo too deale that his election might ſtande in p. 146full ſtrength: yet notwithſtanding ſhee ought not in the meane ſeaſon, too hauehave made ſuch a crafte too beare ſwaye, wherein there was nothing but deceytes and lyes. For GOD (as wee hauehave ſayde alreadie) is able ynough too accompliſhe his owne woorke, and too bring his owne counſell too an ende: hee needeth not too borrowe any thing of vsus. It is not lawfull therfore by a ſtronger reaſon, too goe about too aduaunce his trueth by ourlyes. But Rebecca doth it: ſo that in this behalfe ſhee can not bee excuſed. But this example is not heere ſette beefore our eyes, too the ende that wee alſo ſhould imagine the like: For it will fall out, that at all aſſayes wee ſhall bee readie too mingle oure fantaſies, that our matters maye goe well: and this is euen as much as if wee thought not God too bee wiſe ynough, or rather as if hee were not ſtronge ynough, or had not the meanes in his owne hande, too bring matters too a good ende and iſſue. But in ſo dooing, wee doo (as a man would ſaye) controule GOD: too ſaye, verye well, let him woorke, but after what manner? Not according too his counſaill, and according too his power and infinite puiſſaunce: but according too ſome light thing, and wee will firſt of all hauehave that thing done, whiche wee hauehave imagined and forged in our owne braine. For wee will ſaye, I fynde this too bee good, this will bee a very good and neceſſarie meane. But are wee ſo ouer wiſe? that wee muſte ſtraight waye enterpriſe this thing, and that wee muſte put our hande too the pye in ſuch ſorte. But marke, God hath not ſo ordeyned by his worde. Loe then a raſhneſſe not too bee borne. And yet is this very common, and eueryevery one ſhall fynde of this vice in his ſeede. But ſo much the rather ought wee too learne too adde nothing of our owne, ſeeing wee hauehave alwayes this corrupte medlay which wee muſt either this waye or that way driue out of our heades. And when wee ſhall ſo hauehave wrought after our owne guiſe and faſhion, wee ſhall doo nothing elſe, but marre and ouerthrowe all. But if GOD doo not laye ſuch faultes too our charge, and dooth yet neuertheleſſe accompliſhe his woorke: this is not too the ende wee ſhoulde boaſte our ſelues therein: as oftentymes they whiche hauehave ouerreached them ſelues, can ſaye, O, it is falne out well: yea, but this is becauſe GOD hath pardoned this follie, and that neuertheleſſe hee leaueth not too ſupport vsus, albeit we were not woorthie thereof. Let vsus learne therefore in no wiſe too excuſe our preſumptions, when God ſhal make that to proſper which wee hauehave naughtely and wickedly attempted: but ſo much the rather let vsus magnifie his merciemercy, when wee ſhall ſee that although wee hauehave fought againſt him, and hauehave gone about as much as laye in vsus too forſlowe his woorke, that hee yet hath not lefte off too giuegive it his courſe. This is that brieflie whiche wee hauehave too beare away concerning this place.

p. 147Nowe it followeth after, that Iacob went too ſeeke two kiddes, which hee brought vntounto his mother, that ſhee might dreſſe ſome daintie meat, ſuch as ſhee knewe Iſaack loued. And after that ſhee clothed Iacob with Eſaus garmentes, and put the skinnes ſo vponupon him, that it ſeemed hee was an hairie and rough man.

But here men might iudge, that this was a very childiſh deede, and a very toye, foraſmuch as it was a counterfayte meate, for ſhee tooke of a kidde, in ſteede of ſome veniſon: and after that the father had eaten and was well filled, hee bleſſed his ſonne, and that this was as it were a reward for his dinner: and agayne that Iacob came in a diſguiſed habite, as if hee had bin vppon a ſtage counterfeiting his brother Eſau, vnderunder colour of his garments, and had his poule, his necke, & his handes: & in al this nothing was ſeene but matter of laughter. But to the end that we ſhould be kept in reuerence, and make our profit of this hiſtorie, let vsus learne too looke vntounto Gods election wherof mention was made before: For if wee hauehave not this foundation, it is certayne that in all that Moyſes rehearſeth, wee ſhall not finde any thing that may mooue vsus, or giuegive vsus any perſwaſion, that this was guided and gouerned from aboue. But when we ſhall be reſolued, that GOD had giuen the birthright too Iacob before hee was borne: notwithſtanding wee hauehave too note, in ſeeing theſe thinges ſo ſottiſhly ordered by men of an vnaduiſed zeale, that therefore wee ceaſſe not too ſay: Loe God who is alwayes vnchaungeable, although men through their ſturdie boldneſſe, and fooliſhe preſumption trouble and turne all vpſide downe, yet neuertheleſſe muſt his counſaile remayne entier and perfecte. This therefore is that wee hauehave too note, too the ende wee may make our profit of this hiſtorie. Moreouer, when it is ſayde: That Iacob came to his father, and ſayde vntounto him: I am thy ſonne Eſau, eate and drinke. Hereby we may ſee how men harden thēſelues, when they hauehave once attempted to doo any thing of an vnaduiſed zeale, howe they waxe bolder and bolder. At the firſte Iacob doubted: If I (ſayeth hee) be founde as a mocker before my father, hee will curſſe mee, but by and by hee careth for nothing, he ſpeaketh as boldly & franckly, as if it ſhould hauehave beene ſayde, that hee was ſure too bee in Eſaus place. But hereby wee hauehave too note, before wee beginne any thing, to thinke whether wee hauehave allowaunce from GOD, and whether hee will guyde vsus: and too ſee that in all our dooing and enterpriſe, there bee nothing but meere obedience. For if wee beginne once (as they ſaye) too breake our boundes, and that wee imagine too doo this and to doo that, howeſoeuer at the beginning wee had ſome ſcruple and did make great difficultie thereof, in the ende wee ſhall ſhut our eyes and paſſe further: and when all the obiections of the worlde ſhall come before our eyes, yet wee ſhall become obſtinate.

p. 148Foraſmuch then as men are ſo hardened in their fooliſhe and raſhe counſels, and that wee ſee ſuch a notable example thereof in our father Iacob, ſo much the rather (as I hauehave ſayde alreadie) muſt wee take heede that wee mooue not a finger breadth, till wee knowe whether GOD will allowe that which wee doo, and that wee hauehave taken counſell of his woorde: For then wee cannot bee too bolde, when wee ſhall bee ſubiect vntounto him, and when there ſhall be no fooliſhe ouerweening in vsus too followe our owne fantaſie. But wee can doo nothing of our ſelues, howe ſmall ſoeuer it bee, which is not too much. And therefore (as I hauehave ſayde,) let vsus learne too beginne well, to the end, ſuch an end may followe as we ſhould deſire. But in this which is here cōtained in Moyſes, wee may hauehave a figure which ſhall not be vnfitte: and that is, that although Iſaack was deceyued, that Eſau was not there, and that Iacob through his ſleightes obtayned his bleſſing, yet for all this, wee hauehave here an image of that bleſſing which is giuen vntounto vsus of GOD: For it is ſayde in the firſte Chapiter of the Epheſians, That wee are bleſſed with all heauenly graces and ſpirituall gifts. And after what ſorte? Sainct Paule addeth, in Ieſus Chriſte: For if GOD ſhould looke vppon our perſones, wee muſt bee his enemies, and hee muſt needes deteſte vsus by reaſon of ſinne. Seeing therefore it is ſo, it behooueth vsus too bee bleſſed without ourſelues: that is too ſaye, in the perſone of our heade.

And moreouer, wee muſte bee clothed with the robe of our Lorde Ieſus Chriſte. For what can wee bring, but altogyther filthineſſe and polution? Wee are wholly made in iniquitie: therefore wee muſt bee as ſtinke before GOD: but when wee are cladde with the obedience of his onelyonly Sonne, O then, Loe a ſweete ſauoure, wherein, wee are acceptable vntounto him. So that although (as I hauehave ſaide alreadie) in reſpect of men, there was nothing but confuſion, (and as they ſaye) all was iumbled togyther, yet neuertheleſſe wee may applie this too our profite. Iacob was a looking glaſſe of the whole Church: and yet were wee bleſſed in his perſone, as hee was bleſſed in the perſone of his elder brother. For the queſtion is not here, of finding it altogither like. If a man ſaye that Eſau reſembled not Ieſus Chriſte: it is very true: but yet in compariſon, it needeth not that eueryevery parte and parcell agree togyther: it is ſufficient, that wee ſee ſome agreement and likeneſſe in parte: as it is ſayde, that the comming of our Lorde Ieſus Chriſte ſhall be as a thiefe in the night. And what? will hee ſteale? It were a fooliſhe thing too thinke thus: but it is ynough that wee ſee, that they which are aſleepe in the worlde ſhall bee taken vppon the ſuddaine. So nowe when hee ſpeaketh of the birthright of Eſau, and that Iſaack repreſented the perſon of God, and that Iacob was bleſſed vnderunder the robe and countenaunce of his brother: heerein wee ſee, that that was accompliſhed p. 149which we alledged euen nowe: to witte, that we ſhal be put back if we come in our own name, & in our owne perſon, to get fauour before God: but when we ſhal come there vnderunder the ſhadow of our Lorde Ieſus Chriſte, who is the firſt borne amongſt all the Children of God. See how we are receiued. But notwithſtanding it is ſaide: That Iſaack demaunded, who art thou my ſonne? I am thy ſonne Eſau?

But heerein he truſteth not himſelf, & thought it may appeare, that there was ſome fraude: For he ſayth vntounto him: Come neere vntounto me, that I may feele, whether thou be my ſonne Eſau or no.

We ſee heere that Iſaack doubted, and yet neuertheles, the bleſſing ceaſed not in reſpect of god, to hauehave his vertue and effect: as alſo it is ſayd that he bleſſed him in the preſence of God. But it is very true that if we hauehave our eyes faſtened vponupon Iſaack, we ſhall ſay that this acte was ill guided, & that he deſerued not to be accounted in any degree of perfection: but that God wrought it, (as I hauehave ſaide) and not onelyonly when the inferiour meanes failed, but when they were contrary, and that it ſeemed, that this had byn vtterly to aboliſh that, which was determined. But ſo much the rather it behooueth vsus well to note, that howſoeuer God vſe men in his worke, and doth them this honour to ſerue therin as inſtruments, yet is there nothing on their parte: and wee may ſaye: He that planteth, and he that watreth is nothing. But heere Iſaack in ſteade of planting and watering, did rather pluck vp, and cut of the bleſſing of God to make it barren and without fruite. But howſoeuer it was, yet was God therein ſerued. For whether hee had planted or watred, he had doone it but in parte: but he did it not wholy and as he ought: & yet in the meane ſeaſon (as I hauehave ſaide) the goodnes of God ſurmounted, what ſoeuer was faultie and vitious in his creatures. Howſoeuer it were, we may well ſay that Iſaack in douting deſerued to be depriued from that ſtate and office which was giuen him, that is to ſay, that hee had loſt the grace of God, wherein the ſaluation of the whole world was included. Loe the treaſure which was committed vntounto him: but he by his vnbeliefe deſerued too be ſtripped of it. But God would not ſo hauehave it. And to whom ſhall we attribute this? It muſt needs be that his mercy be heere magnified, ſeeing that in man there is not only not any helpe thereto, nor any thing that anſwereth vntounto it, but quite againſt it. And yet let vsus note, that none was more dulled of God then he was. It is true that we ſaw before, that he had dimme eyes, and that he was ſo weake with age, that he was as a man halfe deade: but yet this came not to paſſe naturally, that hearing the voyce of Iacob, he was ſo fowly deceiued that he once thought not, There is ſome fraud in the matter. He doubteth thereof, and yet neuertheleſſe goeth on, & albeit it were againſt his wil, yet he bleſſed Iacob in ſtead of Eſau. It muſt needes be therfore that God dulled him, ſo that it was not of age p. 150only. And this is that which I hauehave ſaid, that God guided his work ſo, that although men hinder & let it & it ſeemeth to hauehave bin, as if they ſhold draw quite cōtrary, neuertheles thend & iſſue was ſuch, that it appeareth that God executed that which he had pronounced, following his ſecret election, which was made before the creatiō of the world. And ſo we know in al that Iſaak did, ther was nothing but a kind of ſottiſhnes, that he was ſo dul: he had no vnderſtāding, he diſcerned nothīg, nor had any iudgment, and yet notwithſtanding God maketh this to preuaile. After what maner? How is it that he maketh the breade which we eate to be of ſtrength to nouriſh vsus? when we ſhall hauehave wel eaten & drunk and ſhalbe refreſhed & ſatiſfied, ſo as he which neither cā bow his arme nor his legges, ſhall hauehave new ſtrength to trauel. Shall we ſay that this is bicauſe the bread hath any power, any life, or any mouing? But whē we ſee that the bread giueth vsus that which it hath not, and the corne and wine & other meates: this is to ſhew vsus that God vſeth not his creatures in ſuch ſorte, in any worke that we ſhould occupy our ſelues in that which we ſee with our eye: but that we ſhould alwaies bend to this, that as he diſpoſeth the order of nature, and likewiſe guideth and gouerneth vsus, yea and that againſt nature: that many times hee will woorke quite contrary to that, that is accuſtomed vntounto vsus, in ſuch ſort that we ſhal be aſtoniſhed thereat: and chiefly when the queſtion is of our ſaluation. And yet muſt not we imagine that we bring any thing thither for our parte: but that it is God that muſt accompliſh all, who began it and wil performe it. And moreouer if he worke after a ſtraunge & vnwoonted maner, and that there be nothing but an outwarde ſhew of folly: let vsus knowe (as S. Paule ſaith) that the follie of God is greater wiſdome, then al the wiſedomes of the world.

Now he calleth it the fooliſhneſſe of God, after our opiniō: becauſe he worketh in a contemptible manner, that we might bee rauiſhed therein thinking, What is this that God will ſay? It ſeemeth that he ieſteth and mocketh. We will conclude thereof euen ſo. And this is the cauſe why S. Paule ſayth, that it is folly, becauſe men reſt themſelues vponupon their outward ſenſes. But howſoeuer it be, this ſurpaſſeth all the wiſdome of the world. Marke then what we hauehave to beare away. And when we ſhall wel remember this leſſon here, we ſhall not be as a great ſorte of giddie heades, who take all theſe factes at aduenture, and therevpon mock themſelues, as though all that were here rehearſed by Moyſes, were nothing elſe as a man would ſay, but fooliſh trifling.

But when we ſhall hauehave learned this which is here ſhewed vsus, by S. Paule, it is certaine that wee ſhall hauehave another manner of ſobrietie, and that we ſhall not giuegive ouer to adore the ſecret of God, although at the firſt ſhew he glorifie not himſelf: but we ſhal alwaies look to the beginning & to the ende, and not to thoſe meanes which may giuegive vsus occaſion, & ingender in vsus ſome offence, or which may ſwallow vsus vp. To be ſhort, we ſee that God p. 151directed Iſaack in ſuch ſorte that he was altogither blind: we wil not ſay therfore that god gaue Iſaac heere any ſight to the end he might do that which appertained to his office, knowing well the cauſe why, and knowing all the proceeding of the matter: but he was blinded, and yet hee held him as it were by the hande, and led him as a blinde man which ſeeth nothing. And in deede we ſee in the Church, ſomething that anſweareth to this, or els comes very neere it: for (as it was ſaid yeſterday) The preaching of the Goſpel is the power of God to ſaluation to all beleeuers. When therfore we preach the grace of God whereby we are reconciled, in aſmuch as our faultes are pardoned vsus in our Lorde Ieſus Chriſt, and that the blood which he ſhed for vsus, is the true purgation thereof, too cleanſe vsus: Loe then God who openeth the Heauens, and calleth vsus vntounto himſelfe, albeit the worde proceede from the mouth of a man. But in the meane ſeaſon, I knowe not to whome this ſhalbe auaileable: For eueryevery one ſhall bee a witneſſe of his owne faith: and when I ſpeake & hauehave not receaued my part therin, woe be vponupon me: & I ſhould be more then blinde: as alſo they hauehave byn who ſhall hauehave preached the Goſpel, and ſhalbe witneſſes of the grace of God, and ſhall drawe poore ſinners to ſaluation, notwithſtanding there is nothing remaining for them but condemnation. And why ſo? For they are as Players in whome ther is no affection nor zeale. So then, God will bee ſerued oftentimes, of a people who are woorth nothing, who are as dogges, & the very offſcouring: & yet notwithſtanding they are as the miniſters of his power, to draw thoſe to ſaluatiō, that are in the way of deſtruction. Moreouer there are mercenaries that preach for their belly, and hauehave no other regarde but to themſelues, or els would make themſelues to be very well eſteemed: and yet are theſe neuertheleſſe the inſtruments of God for the ſaluation of all beleeuers. And oftentimes the beſt, they I ſay, that acquite themſelues moſt faithfully to doe their duetie, to cal poore ſinners to ſaluation, to be guides and examples to all others: theſe ſhall not yet finde what God will doe. And why ſo? They ſowe the Seede and knowe not hovve God will make it profite: and oftentimes they weene to bleſſe, and they curſſe. And wherefore? Becauſe it muſt needes be that the vengeaunce of God be prepared for all contemners. The Goſpel is preached, to the end we might find God merciful to vsus al: but there are many that through their contempt and ingratitude heape vponupon themſelues their owne damnation: For the goſpel ſhalbe vntounto them a ſauour of death vntounto death, as Saint Paule ſaith: that is to ſay, a deadly ſauour, that only the breath ſhall be inough to ſwallowe them vp: as we ſee yet at this day, that God worketh by the miniſters of his vvord, that ſome are altogither blinde, other are blinde in parte: For the hyerlings of whome we hauehave ſpoken, they are altogither blockiſhe and knowe nothing: But the good and faithfull Miniſters, although it ſo bee that they knowe that p. 152they hauehave their eyes dimme, yet they are ignorant howe God wil make their labour to profite, or in what ſort: and oftentimes their purpoſe is quite ouerthrowen. This then is that we hauehave too learne. And in the meane tyme, ſeing god hath declared vntounto vsus that his vvord is the opē way to the heauenly life, and that he wil ratifie al that which ſhalbee pronounced heere by men in his name: let vsus keepe vsus too that and not doubte (whatſoeuer want ſhalbee in vsus, aſwell concerning him that ſpeaketh as him that heareth): that yet neuertheles when we ſhal receiue this word by faith, & it ſhal be faithfully & in trueth handled vntounto vsus, we ſhal be partakers of this bleſſing. And herein wee may ſee the beaſtlineſſe of al thoſe falſe wretches of the papacie: for marke whervpon they hauehave founded that Idol which they hauehave, to make a god of a morcel of bread: they ſay if a Prieſt hauehave no intentiō to conſecrate, it is nothing, & in that the bread is turned into god, it is by the intētiō of him which coſecrateth▪ ſo as they muſt be Idolaters in all their Maſſes (I ſpeake of their owne doctrine) if they make not this condition. For what know wee (ſay they) whether the Prieſt which conſecrateth, doth his buſines as hee ought, & whether his minde bee vponupon his kitchin or chābermaid: for in ſo dooing the bread remaineth bread: there is no GOD: and why ſo? For ſay they, if his intentiō be not there it is nothing. But it is very true that they ſhevve very vvel how one errour draweth another: for bicauſe it ſeemeth to them that there is a chaunge made of the bread into the ſubſtance of our Lord Ieſus Chriſte, for which they hauehave inuented that ſame charme: they adde ſtraight way the intention: but notwithſtanding we ſee that they knowe nothing of the nature of the Sacramentes. I leaue nowe to ſpeake of this conuerſion which they imagine, & cal trāſubſtantiation: but if he that miniſtreth the ſacrament: & hath this charge and calling, holde the people bound to his intention: what ſhall this be? A wicked man that ſhal baptiſe, he may mock God, and by this meanes quite make fruſtrate the ſacrament, and after when he ſhall miniſter the ſacrament of the Supper, the poore people ſhall therin be mocked, who come thither to ſeeke a pledge of their ſaluation: he therein manifeſtly deſpiteth God. To be ſhort, they muſt holde the power of God, (which he moſt notably ſetteth foorth in the ſacraments) ſhut vp in their fiſt. And what a blaſphemy is this, & how deteſtable? But ſee how far they are come. For it is certain that in the Maſſe, if they had an Angell there, yet it ſhoulde neuer ceaſe to be a diueliſh thing: but cōtrariwiſe if there were a deuil in the ſupper which is miniſtred, yet it could not let God from accōpliſhing his work. We muſt not looke to the woorthyneſſſe of him which giueth the bread or the wine in the ſupper: But God hath ſo inſtructed vsus therin, that he hath giuen power to the viſible ſigne: It is he that worketh by his holy ſpirit, ſo as we bee not deceiued when we come thither, but ſhall bee truely vnited and ioyned vntounto him. Loe then what we hauehave to p. 153beare away vponupon this place, too make our profite therof. But now let vsus come to the bleſſing which Iſaack gaue. After he had kiſſed his ſonne he ſayeth: Loe the ſauour of my ſonne is at the ſauour of a fielde which God hath bleſſed.

Albeit we ſee that he was deceiued: yet vnderunder the ſauour of this borrowed garment, he accepteth Iacob his ſonne, as if he had beene his firſt borne. Loe then how the ſauour whereby we are accepted vntounto God, proceedeth from him which is the firſt borne in the houſe, to wit, from our Lord Ieſus Chriſt. Moreouer he addeth: The Lord giuegive thee, the dewe of Heauen, and the fatneſſe of the earth, abundaunce of wheate and wine.

Heere at the firſt ſhew a man would iudge, that this bleſſinge imported nothinge but that Iacob ſhould be fat and well nouriſhed: For Iſaack mentioneth not here any ſpirituall giftes, as wee hauehave ſhewed before, that it was not for any earthly cō modities, nor for riches, profite or pleaſures that Iacob muſt be bleſſed: How ſhal theſe things therfore be reconciled? But we hauehave to holde this rule that is giuen vsus in the holy Scriptures: to wit, that the grace of God was alwaies clothed as it were with ſome figures, vntil that our lord Ieſus Chriſt came. For when the fathers would obtain pardon of their ſinnes, they had ſome beaſt ſlaine, and the blood was ſhed: ſometime the fat was burned, and the blood was ſprinckled. And could a brute beaſt I beſeech you blotte out our ſinnes whereof wee page missing And in this reſpecte was the lande of Canaan as a pledge & gage vntounto them, that God had appointed a better inheritaunce for them, then in this worlde. For they might hauehave returned too the coūtrie where they were borne, which was more fertile then this of Iudaea, as may appeare. Marke Abraham and Iſaack pinched with famine and if they had loked to nothing but to hauehave bin nouriſhed heere vponupon earth, they woulde hauehave forſaken that lande of promiſe. But they reſted there. And wherefore? to inioy it after their death? Of neceſſitie therefore, muſte they thinke of a more high thing then this viſible earth, and they muſte take it in another reſpecte, to ſay, wee hauehave heere all that we can deſire. But they tooke the land of Canaan as a pledge that God gaue them, vntil they ſhoulde come into the poſſeſſion of that heauenly life.

So then, when we ſee in this bleſſing of Iacob, that he ſpeaketh of the deaw of heauen, and of the fat of the earth, of abūdaunce of corne and wine, it meaneth not that Iſaack would onelyonly pray for this, that his ſonne might be fed as an Hog in a ſty, and that he ſhould be fatte and full heere beneath: but he folowed the order that God had appointed at that time: to witte, that he did giuegive vntounto them pledges of a thing that was much more excellent. And that ſo it is, Iſaack addeth a little after: That his ſonne ſhoulde rule ouer his enemyes, and that all nations ſhoulde bowe their knees before him.

p. 155And by what right giueth he him this? Loe Iſaack a poore ſtraunger that muſt hier the lande where he ſetteth vp his pauilion, and muſt liue as it were by the fauour of an other: and yet neuertheleſſe he maketh his ſonne here a King of kings, and all the worlde to come and doe him homage, and that hee ſhall bring the whole earth into ſubiection. We ſee then very well that hee troubleth not him ſelfe with earthly things: but he ioyneth bothe togither, to wit, he taketh earthly bleſſings as pleadges, to the end to bring his ſonne further off: and in the meanewhile he hath his path right that might leade him to the kingdome of heauen, as was promiſed him. Now we know that things are offred to vsus in our Lorde Ieſus Chriſte, that may make vsus forget both honours, and all highneſſes, dignities, and nobilities of the world. This therefore is the thing we hauehave to marke vponupon this place. It is true that euen at this day it muſt needs be that thoſe temporall bleſſinges which wee receiue from the hande of God, ſhould bee vntounto vsus as it were pledges of his goodneſſe: but they are ſomtimes more, ſometimes leſſe. For in reſpecte that the auncient fathers had not the like light as wee hauehave, and were in ſhadowes and figures: this is the cauſe why God woulde not ſo well teſtifie his fauour vntounto them, as he hath done vntounto vsus at this day. For in the goſpel we hauehave our lord Ieſus Chriſt: & it is ſaid that we muſt be faſhioned after his image. Now we knowe that hee had nothing in this world, but all kinde of miſeries & confuſions: for we ſee how he was crucified, ſo as it ſemed that he had bin vtterly forſakē of god his father: he was in extreme diſtreſſes & anguiſhes. Thus then we muſt be faſhioned to him after another faſhion thē they were, who were ſo led by figures. Further more, when we ſhal compare Iacob with Eſau, we ſhall yet better knowe (as wee ſhall finde afterwarde) that when Iſaack bleſſed Eſau, that the bleſſing which he will vſe, will be a greate deale more large and rich, then that which he vſeth here towards Iacob his ſonne: and yet neuertheles, this was not to bleſſe him to that heauenly life: but he ſayth vntounto him: My friend there be not twoo bleſſings, ſeeing that is taken from mee, it muſt ſtand, and God hath bleſſed him whom I hauehave bleſſed, foraſmuch as hee hath appointed me the miniſter therof, it muſt needes be that it euen ſo ſtand, as it hath beene don, I hauehave no more right in it: I muſt holde my ſelfe contented to hauehave bleſſed once: & yet afterwards he bleſſeth Eſau notwithſtanding. And how? What, is there any contradiction? no not ſo: but this is to ſhewe vsus, that there was not any other heauenly bleſſing, to ſay, that he whom he bleſſed ſhould be the head of the church, & that Ieſus Chriſt ſhould come of his race: this was no longer in the hand of Iſaack, as he confeſſeth. But concerning the benefites of this worlde, and that which might ſatiſfie the creatures, hee gaue him more abundauntly, then he did to Iacob. Now then we may eaſely ſee, that Iſaack ſpeaking heere of the deawe of Heauen, of the fatte of the earth, p. 156and of great quantitie of corne and wine, he meaneth not that his ſonne ſhoulde trouble him ſelfe therein: but he ſimply ſetteth theſe figures before him, which were pledges (as I hauehave ſayd) to draw him further of: This therfore is the thing that we hauehave to marke. And withall let vsus note, that when it is ſayd that Iſaack had declared: The voyce is the voyce of my ſonne Iacob: but the hande is as the hand of Eſau.

That God had yet purchaſed this for him. It is true that all this was done through errour: but yet beſides this errour he had ſome certain knowledg: and the Lorde did in ſuch ſorte aduertiſe him of it, to the ende to ſhewe that the blesſing belonged to Iacob: as alſo in trueth it muſt bee reſcrued for him, although this had not come to paſſe: that is to ſay, albeit Rebecca had not vſed this il deceite, yet God knewe full well howe too holde Iſaacks mouth, as alſo he held the mouth of Balaam. Beholde Balaam who was a lyer, who was hyred, & came alſo to curſe the people of God, if it had bin posſible for him, to the ende to get giftes of Balach. But neuertheles God did ſo turne his tounge, that whē he thought to curſſe, (maugre his beard) he bleſſed them. But Iſaack was not as Balaam: For his purpoſe was not to reſiſt GOD, nor too aboliſhe his election: but hee was blinded with a fooliſhe louelove which hee bare vntounto his Sonne, (as wee hauehave ſayde): and our Lorde coulde well enough gouerne his tounge when hee woulde, to cauſe him to bleſſe Iacob: but now when hee imagined too bleſſe his ſonne Eſau, yet neuertheleſſe doeth GOD drawe this from his mouth, The voice is the voice of my ſonne Iacob. Now this was the principall and chiefe of the bleſſing, euen the voyce: For Iſaack gaue nothing of his owne: but he was a witneſſe of the fauour of God, and as it were an Harrault to publiſh it. So then, foraſmuch as he found nothing of Eſau but the apparell and the touching, he muſt not reſt himſelfe therevpon, foraſmuch as he founde the voyce in Iacob. By this we may ſee that God would euen now already allowe it, although that Iſaack knewe not what he did, neuertheleſſe the bleſſing muſt be turned to Iacob. Thus much concerning this word. Moreouer for the concluſion let vsus marke well when it is ſaid, that all people ſhalbe ſubiect to Iacob: that this is not to the ende that hee ſhould hauehave any earthly Empire or dominion in this world, either he or his. It is true, that they ruled in the lande of Canaan: but howſoeuer it was, yet did not they bringe into ſubiection all nations. In the time of Solomon, it is true that God exalted his people far & wide: but this was in a figure: for it muſt come vntounto our Lord Ieſus Chriſt, who is the head both of men & angels. So then that which Moſes here rehearſeth of the ſoueraigne dominion, it is certaine that it can not agree, neither to Iacob nor to his Children, nor to al their poſteritie, vntill that we come too our Lord Ieſus Chriſt. And this is the cauſe why it is expreſſely ſaide, that he ſhoulde p. 157bee the heade of his Brethren, and that his mothers ſonnes ſhoulde bowe downe before him. This was not in reſpect of Iacobs perſon: hee had but one onelyonly brother, who bowed not him ſelfe before him: but rather made him afraide, as wee ſhall ſee after: but we ſee the accompliſhment of al in our Lord Ieſus Chriſt: & this was not for him ſelfe, but it was for our good and for our ſaluatiō, that he receiued all power from God his father, to the ende that eueryevery knee ſhould bowe downe before him: In him alſo it is altogether that wee are a prieſtly kingdom, ſo that we acknowledge him as our king and our head to worſhip him.

But now let vsus caſt downe our ſelues before the maieſtie of our good God, in acknowledging of our faultes, and praying him that he will make vsus in ſuch ſorte to feele them, that it may be to humble vsus before him, and for to make vsus to aske pardon of him, & alſo for to hate our ſelues, and to be diſpleaſed with our ſelues in our owne vices: and pray him that it would pleaſe him in ſuch ſorte to reforme vsus, that we may growe vp more & more in all holineſſe and obediēce of his rightuouſnes. And that hee would ſupport vsus in our weakneſſes, in ſuch ſorte, that he leaue not to accompliſhe the promiſes that he hath made vntounto vsus, although that on our part wee doo not onelyonly ſlacke them, but ſeeme alſo vtterly to thruſt them from vsus, that notwithſtanding he will not leaue, to ſtretch out vntounto vsus a ſtrong hande, vntill that wee become vntounto the marke which he hath ſet before vsus: that is, till we be partakers of that glorie which he hath purchaſed vntounto vsus through our Lorde Ieſus Chriſte. And that he wil not only ſhew this grace vntounto vsus, but vntounto al peoples & nations of the earth, &c.