Thirteen Sermons on Free Election in Jacob and Reprobation in Esau, Sermon 2

Thirteen Sermons on Free Election in Jacob and Reprobation in Esau · Sermon 2

❧ The ſecond Sermon, Geneſis 25. Chapter.

So that Rebecca his wife conceaued.

21 And when the Children ſtroue within her, ſhee ſayde, If it be ſo, to what end is it? & ſhe went to aſke counſell of the Lord.

22 To whome the Lord ſaid: There are twoo peoples in thy wombe, and two nations brought foorth out of thy wombe ſhalbe deuided, of whome one ſhall be mightier then the other, and the elder ſhall ſerue the younger.

WE ſawe yeſterday how God proued the faith of Iſaack, before he gaue him any offspring, to wit, for the ſpace of xx. yeeres. Now to the end we ſhould knowe that he prayed not to God in vain, ſeeing that God heard his requeſt, the which tēded to this, that God might ſend the ſauiour of the world by meane of the ſeede that he had promiſed him. Now loe, whereein it was that Iſaack might reioyce, and not after the common manner. For his wife had beene barren a long time, & he ſaw that ſhe had conceiued, & that God had declared that he had not forgotten his promiſe, & after he knew that this was graunted him, foraſmuch as he had p. 14his recourſe to God. But ſe a newe temptation, and which is more hard and more greeuous to bee borne, then if his wife had remained barren. For ſhe conceiued two children, the which ſtrugled & ſtroue togither in her belly. Now this was a very hydeous thing, and as it were againſt nature. And ſee wherefore alſo ſhe ſaide, that it had beene better that ſhe had beene deade, & this was not of any impatience that ſhe ſpake thus, as if ſhee had felte horrible torments & ſorrowes that had conſtrained her vntounto it: but ſhe looked vp higher. For ſhee bare in her wombe all the hope that might be had of the ſaluation of the world. Now in the meane time ſhe ſeeth ſuch a combate, that it ſeemeth that GOD ouerthroweth all, and that hee woulde ſhew therein a ſigne of his wrath. To be ſhort, the thing is deteſtable of it ſelfe, that there ſhould bee ſuch a ſtrife and battel in the wombe of a woman: & this came not naturally, but God would now doe (as we hauehave ſeene) to Iſaack and to her, that all they that ſhould come of their ſeede after the fleſh, ſhould not therfore be reputed of the number of the faithful: but rather that there ſhould be mortal warre amongſt them. Now therfore whē ſhe ſaw (in ſteade of hauing the ſaluation of the world in her womb) ſuch a ſigne of God his wrath, and as it were a diueliſh fight of deadly enemyes of the Church, ſhe could not knowe the whole: but ſhee perceiued, that if ſhe had conceiued to hauehave ſuch a combate, that this was, as if GOD had beene againſt her, and come with a mayne armie, to ſay: Thou art vntounto me as a deteſtable creature, and I hauehave caſt thee off and refuſed thee. In what caſe then is ſhe, when ſhe imagineth all theſe thinges? And ſo we ought not to thinke it ſtraunge, if in ſuch anguiſhe, ſhe woulde rather hauehave choſen too die, thē to ſee ſo monſtrous a thing, which was altogither cōtrary to the order of nature. Notwithſtanding it is ſaide, that in this ſo great heauines, ſhe left not off, to hauehave recourſe vntounto God. And in very deede ſhee obtayned an anſwere to comfort her: not but that there was alſo ſome griefe mingled therewith, but yet God did moderate this paſſion, that was ſo grieuous vntounto her, and ſaid, that ſhe had two peoples in her wombe: as if he ſhoulde hauehave ſaide, that this was not onelie for the two childrens ſakes, which ſhee bare, but that this had a farther reſpect: that is to ſay, that they ſhould be deuided the one from the other. And howſoeuer both two were the ſonnes of Abraham, and that it had beene ſaide vntounto Abraham, that in his ſeede all the nations of the earth ſhould be bleſſed, yet it muſt needes be that from Iſaack ſuch muſt deſcend, as God ſhuld cut of from his Church, who ſhould be reiected, and ſo conſequently ſhould be the enemyes of the Church of God. Now it is very true that this might hauehave wounded both Iſaack and Rebecca with a deadly ſorow: but yet in the meane time they ſee that the goodneſſe of God was no whit quenched & that God ſhewed himſelfe faithful in that he had once pronounced. For he had ſayd.

p. 15The elder ſhall ſerue the younger.

Wherein Rebecca knew, that of her, howſoeuer it ſhoulde be, ſhould come that bleſſed ſeede, which had bin promiſed. See in briefe the whole that is here rehearſed. But all would be darke, if it were not declared particularly. Let vsus note here then, that they that are called into the Churche, doe not alwayes remaine there, as we hauehave ſeene a notable example in Iſmael: who was the eldeſt ſonne of Abraham, notwithſtanding he was baniſhed from the familie, and it was ſaide, that hee ſhoulde not bee heire. And this was not of the riches of the worlde, nor of thoſe poſſeſſions, which Abraham had. For he was riche in cattel, in golde and ſiluer: but he had not one foote of lande. This heritage therfore, to what had it reſpect? Euen to the ſpirituall promiſe: that is too ſay, that God had choſen the ſeede of Abraham, which was as much to ſay, as this ſhalbe a people that ſhall be dedicated to my ſeruice: and thoſe that ſhall come of them, wil I receiue and accept for my children, to the ende I may gather them into euerlaſting life. Marke then howe Iſmael with his birthright is caſt from the hope of life: and it remaineth onelyonly to Iſaack. And euen ſo is it herein, concerning Eſau and Iacob: For both theſe were deſcended of Abraham, yea they were twinnes, their mother bare them in one belly: yet that one is receiued, and the other reiected: one is choſen, and the other refuſed.

So then we ſee that they, who for a time hauehave place in the church, & beare the title of the faithful & of the children of God, may wel be ſo accoūted before men, but they are not writtē in the boke of life: God knoweth them not, nor auoucheth them for his. Hereby we are admoniſhed, not proudly to vaunt our ſelues, nor to be drunken with ſottiſh preſumption, whē God ſhall ſhew vsus this fauour, to bring vsus into his church: but let vsus walke in puritie, & labor to make ſure our electiō, & to hauehave the teſtimonie thereof in our heartes, by the holy Ghoſt, & not to truſt only to the outwarde title & apparaunce, which wee may pretende before the world: ſee what we hauehave heere too marke. And moreouer wee are taught a farre greater thinge: and that is in the firſt place: that albeit God had eſtabliſhed his couenaunt with Abraham, yet notwithſtanding he would declare that this was not all, to hauehave made offer of his grace: but that it behoued that hee chuſe according to his libertie, ſuch as he thought good, & that the reſt ſhould remaine in their curſed ſtate. And therfore S. Paule alledgeth this place to apply it to the ſecret election of God, through which before the foundation of the world, he choſe thoſe as ſeemed good vntounto him. Now this is a very high and profound matter, but when it ſhalbe farther declared, eueryevery one may make his profite of it, ſo that we be attentiue vntounto it. And for the remnaunt, let vsus receiue that, which the holy ſcripture ſheweth vntounto vsus, with ſobrietie, & let vsus not deſire to be wiſer, thē is lawful for vsus: but let vsus reſt in that which God ſhal ſpeak vntounto vsus, & moreouer let vsus be hūble, not to reply againſt p. 16him, nor to bring forth our fantaſies before him, as though we would pleade againſt God: but acknowledging that his iudgemēts are bottomles: let vsus not ſearch farther therein, then is permitted vntounto vsus. Now it behoueth that wee handle theſe things in ſuch ſort, that that which at the firſt ſhew ſemeth to be dark, be made more eaſie to vsus. We hauehave alredy ſene that God hath choſen Abrahams ſede. Now if a man wold aſke, whye or by whom he was brought ſo to do: he ſhall not finde that Abraham was any worthier then others: as we hauehave alredy largely inough handled this matter. Lo thē a priuiledge which was giuen to a certain familie, not flowing frō any merite, neither for that God found any thing in their perſons, wherfore they ought to be preferred: for they were no better nor more excellent then others, but it pleaſed him ſo. Nowe, it is very true that this will be harde for vsus to digeſt, if wee bring in our owne iudgement as there are a great ſort of fantaſtical heades which cannot abide this doctrine: For it ſeemeth good to them to reply againſt God: But what profite they thereby in the end? We hauehave alleadged that herein we muſt bring with vsus an humilitie, for to reuerence that which is hiddē from vsus. And indeed S. Paule hath well ſhewed vsus this by his example. For inſtead of diſputing the matter he cryeth out▪ ô how wonderfull are the iudgements of God: Beholde S. Paule who was altogether amaſed, hee found himſelfe aſtoniſhed, he that had beene rapte vp aboue the heauens, he that had ſeene the ſecrets of God which was not lawful for man to vtter. Saint Paule then, who was (as a man would ſay) a companion of Angelles, was founde in this caſe to meruell, and to be altogether confounded: and what ſhall become of theſe Scullions, who hauehave ſcarcely licked with the tippe of their tongue one word of the law and Goſpel, and yet neuertheleſſe would go beyond S. Paule? And yet men ſhal find this pride in very many. But for our parte let vsus returne to that which is heere ſhewed vsus. O man who art thou. When therefore we will make compariſon betwixt God and vsus: who is God? within what compaſſe ſhall we incloſe him? Shall it bee within the compaſſe of our braine? And wee hauehave ſcarcely half an ounce of wit, and in meane ſeaſon God, who cloſeth his fiſte, to holde the whole world as a grain of duſt (as Eſay the prophet ſaith) and is not comprehended neither in heauen nor in earth, who hath an infinite power, an infinite iuſtice and wiſdome, and who hath incomprehenſible counſayles: and yet for al that we muſt come to make him ſubiect to our fooliſh fantaſie. And whereto will this grow? Moreouer who are we? Men, (ſaith S. Paul.) By which word he meaneth, that we are nothing at all: as if he ſhould ſay, muſt it be that thou preſume ſo much, as to dare to enquire of the bottomleſſe ſecretes of God, ſeeing thou art nothing but clay & doung? And againe, what is thy vnderſtanding? Thou art full of ſinne and iniquitie, thou art a poore blinde one: and yet thou wilt that God ſhal make an account to thee: and wilt thou conclude, that if thou finde not that p. 17which he doeth good and reaſonable, that thou mayeſt accuſe him, and muſt he needes holde vp his hande at thy barre? Nowe let vsus marke this admonition in the firſt place, and let vsus knowe that our Lorde Ieſus Chriſt teacheth vsus, that we cannot doe amiſſe to hearken and open our eares, to enquire and ſearch after that, that it hath pleaſed him we ſhoulde knowe: but let vsus take heede that we goe not beyonde it: For there is no rage ſo great and outragious, as when wee wil knowe more then God doeth ſhewe vsus. And moreouer we ſhall hauehave ſpunne a faire threed if wee apply all our ſences and all our ſtudyes thereto: whether is it that wee ſhall come▪ This ſhall be alwayes to inwrappe vsus ſo muche the more in a Labyrinth, and maze vnleſſe, wee hauehave the direction of God too ſhewe vsus the way.

Let vsus therfore keepe this meane: that is to ſay, to hearken to that which God doeth propounde vntounto vsus: and as ſoone as hee ſhall once ſhutte his mouth, let vsus hauehave all our vnderſtandings locked vp & captiue, and let vsus not enterpriſe to knowe more, then that he ſhal hauehave pronounced vntounto vsus. Nowe therefore ſee howe the ſtocke of Abraham was choſen before al the reſt of the worlde, foraſmuch as God ſo would: but this was not yet enough: For it behoueth that his free election be yet better confirmed vntounto vsus. And this is it that is here ſhewed vntounto vsus, in the perſon of two brethrē. For beholde Rebecca which bare Iacob & Eſau: was the one better thē the other? S. Paule expoū ding this place ſaith. And they were not yet beene. Rom. 9.1….Rom 9:1How then could they hauehave obtayned fauour and grace before God for their merites? for Iacob had done neither good not euill no more then Eſau. Why then doth God make him the greater? It behoueth not that we enter into any deeper diſputation of this matter, vnleſſe it bee to adore with aſtoniſhment the ſecret councell of God, through which, thoſe which ſeemed good to him are elected, and the other reiected. See then how God woulde yet giuegive greater glory & beautie to his merciemercy, when he had choſen Iacob before Eſau. For in deede he might hauehave wel placed Iacob the formoſte, when the Infants ſhould coome forth frō their mothers wombe. Men may well vnderſtand, that this was not by any aduenture: as it is ſaid in the Pſalme: Thou haſt drawen mee out from my mothers wombe: And God manifeſteth a ſingular power, when children come into the world. And why then did not hee permit & ordaine that Iacob ſhould hauehave the priuiledge of birthright? For this was meete ſince he ment to baniſh Eſau out of the church, and would hauehave Iacob to remaine there, & to ſucceede in the place of his father Iſaack and Abraham. And why doth God then pull him back, & make him inferiour to his brother, as touching the law of nature, and afterwards ſetteth him aboue him? In this we ſee that God would ſhut out all glory of man, that he would that al height ſhould be thrown down, and that men ſhould bring nothing of their owne: to the ende to ſay: I hauehave attained ſuch or ſuch a good thing. I hauehave gotten it by mine owne induſtrie. We ſee then that which I hauehave already touched: p. 18that is to ſaye, that wee hauehave heere a glaſſe, wherein we may beholde, that all they that are of the church, are not aduanced therto by their own vertue, and that they hauehave not obtained this fauor by their merites: but that God hath choſen thē before they were borne: See thē briefly what we hauehave to holde out of this place. But now a man might heere moue ſome dout: For Moyſes ſaith expreſſely that this was extended to two peoples, and that it was not only in reſpect of Iacob and Eſau, that this ſtrugling combate was mooued, as touching their perſons: but that it was in reſpect of their ſucceſſors, & eche others poſteritie. Now it is ſo, that many which deſcended of Iacob were neuertheleſſe reiected. For he ſtayeth vponupon that that is ſpoken heere: to wit, that the ſtock & offspring of Iacob was choſen and that of Eſau reiected: and yet notwithſtanding a man may ſee, that the moſt part of thoſe that deſcēded of Iacob, were diſalowed of god, & that he pronoūceth them baſtard children, the children of an harlot, & ſuch as were ſprong of fornication, & that they belōged nothing at al vntounto him, & that it was a vain thing for thē, to glory or boaſt of his name. Now how can theſe agre togither? Let vsus mark that god ſetteth ſuch a ſpectacle before the eyes of Iacob & Rebecca, to ſhew them what the cōdition & ſtate of the church ſhould be: For God in few wordes teſtifieth vntounto them, that his church ſhould com of Iacob: and not that all they which he ſhould beget concerning the fleſhe muſt be of the church: but it was inough that he remained there, & that God kept him: & that Eſau was driuen out in time, as afterwards we ſhall ſee. This ſhalbe better vnderſtoode by that expoſition which Saint Paule giueth: he taketh this ſentence thus:Rom. 9.6.Rom 9:6 All they which are of Iacob after the fleſh, are not for all that, true Iſraelites: that is to ſay, they are not of the people of God. For he had two names, as wee ſhall ſee hereaftet, to wit, Iacob & Iſrael. And that it is ſo, before the children were borne, loe God, which ſeuereth the one from the other, and ſheweth that this is not one body, and that they were not vnited togither: but that one was reſerued, & the other reiected. S. Paule therefore wel vnderſtoode, that they which ſhould be borne of Iacob, were not all elected of God: for hee ſendeth vsus to the beginning, and ſaith that the one was ſeparated from the other by the ſecret counſaile of God, & that we cannot comprehend & ſet foorth the reaſon thereof: foraſmuche (as I hauehave already ſaide) that hee keepeth his libertie, in ſuch ſorte that it wel ſuffiſeth that the Church be engendred of his ſtocke, albeit that all doe not appertaine vntounto it. We hauehave before declared that there was a double grace or fauour in this ſtock of Abraham: one was, that God had in generall declared, that hee would be their father. Circumciſion alſo was cō mon to them all. Now circumciſion was not in vaine: but it bare witneſſe of the remiſſiō of ſinnes and of the righteouſnes that all the faithfull muſt obtain through our Lord Ieſus Chriſt. Lo thē Iſmael who was circūciſed: aſmuch as was on gods behalf, he receiued the ſacrament that might aſſure him that God accoūted him of the number of his p. 19children, that he was a member of Ieſus Chriſte, that the curſſe which he had drawen from Adam, was aboliſhed: yea but this ſtoode him in no ſteed at all. Aſmuch may be ſaid of Eſau, & of all their like: but howſoeuer it was, we muſt not deſpiſe the benefite that he ſhewed towardes all the ſtocke of Abraham. As at this day when wee ſpeake of the ineſtimable bleſſing that God hath beſtowed vponupon vsus, when his Goſpel was preached: this ſame ſhall be ſpoken vntounto all indifferently. Men will ſay that God hath vſed a very ſingular merciemercy towards vsus, in aſmuch as he hath lightened vsus by his word, that we ſhould know the way of ſaluatiō. In the meane time, we ſee others that wander in darckeneſſe and confuſion, as if God had forgotten and altogither caſt them off. Beholde the Papiſts, albeit they bee ful of pride and rebellion, yet they are toſſed too & fro of Sathan: ſo as they know neither way nor path: & in meane time god calleth vsus to him dayly, & there is mention of his couenant, to the end that we ſhuld know that he is alwaies merciful vntounto vsus, and that we may call vponupon him in a true certaintie, not douting, but that he wil be our father. Beholde then a benefite, which wee ought not to eſteeme lightly off: and yet there are a greate many, too whome this ſerueth not, but to condemnation: For there is ſomuch the more vnthankfulneſſe, if they be rebelles againſt God, and diſdain to accept the fatherly fauour that hee offered vntounto them. So then, beholde ſuch a fauour already beſtowed vppon vsus, as that was vppon the ſtocke of Abraham: but yet there was alſo a ſeconde grace, the which muſt yet be reſtrained to theſe bounds: to witt, that God hath choſen of this ſtock, thoſe that hath ſeemed good vntounto him, as he receiued Iſaack to him ſelfe, and Iſmael had no place in his houſe: he might well be accounted for a time a member of his houſe: but in the end he was cut off. Aſmuch may be ſaid of the children of Keturah: and beholde although Eſau were the firſt borne, yet God ſhut him out. See therefore a ſecond fauour which was in Abrahams familie: that is, that God helde to himſelf, thoſe that he thought good. For Iacob was as the roote of this ſtock which ſprong afterwardes. And farther marke for what cauſe all the elect were figured in his perſon, and that God ſetteth forth vntounto vsus, that they hauehave not that of them ſelues, which he through his onelyonly goodneſſe giueth vntounto them, and that they cannot brag, that this was of their owne moouing, that they attayned to ſaluation: but that they were drawen to it, yea in aſmuch as they were choſen before the creation of the worlde and conſequently before their birthe. Beholde, wherefore S. Paule, in this place that we hauehave aledged, for the more ful declaration adioyneth the teſtimonie of Moyſes: I wil hauehave merciemercy on him on whome I wil hauehave merciemercy:Exod. 33.19.Exod 33:19 & I wil hauehave compaſſion on him, on whom I wil hauehave compaſſion. It ſhoulde ſeeme that this is a broken ſpeech and from the purpoſe: but it is of great importaunce: For it is aſmuch as if GOD had ſayde, I knowe whome I will reſerue, and p. 20there is no neede that any come in this caſe too pleade with mee: For this conſiſteth in my libertie. Whē we ſhall mark our common ſpeach, this ſhall not be darke at all. For if a man ſay, I wil doe that, I wil doe: that is to ſay, I wil doe that which I think good to do, by this he ſheweth, that he wil not ſubmit him ſelfe to any perſon: hee ſheweth that he is neither tied nor bound to open his counſel & purpoſe, in that he hath to do. So God ſaieth, I will ſhew merciemercy to him, that I wil ſhewe merciemercy: as if he ſhould ſay: My merciemercy dependeth neither vppon this or that, neither muſt the cauſe bee ſought in any other, nor I bound to any lawe: For I knowe what I ought to do: & in the meane time my merciemercy ſhall hauehave place, and I wil ſhewe merciemercy to whom I will ſhew merciemercy: That is to ſay: I mark not who is woorthy of it. For there is not one: But yet I will not ceaſe to ſhew merciemercy to ſome, to witte, to ſuch as I ſhall hauehave choſen. Marke then how preciſely God ſpeaketh: and this is to beate downe whatſoeuer men can alledge to ſhutte the doore againſt all curioſitie, and ſet a barre againſt all preſumption: & that we doe ſimply reuerence him, leauing that to him which hee hath reſerued to himſelf: that is to ſay, when hee ſaueth, it is of his free goodnes: and whē he condemneth, that we ſhoulde not enterpriſe to barke againſt God, but that we ſhut vp our mouth: vnleſſe it bee to glorifie him. Now let vsus mark that this was ſpoken by Moyſes whē the people already multiplied, & after that God had brought thē out of Egypt. Behold a Church deſcended from the race of Iacob? For from this ſame barren houſe, and which was as it were deſolate, GOD had drawen ſo greate a multitud therefrom, that this ſeemed rather to bee a notorious miracle, & that this promiſe was verified: that Abrahams ſeede ſhould be at the ſtarres of Heauen. Was not this in a goodly ſhewe in reſpect of men? God ſayth of this multitude heere, I wil retaine as many as I ſhall think good: I will ſhewe mercy to whome I will ſhewe merciemercy, and let no man aſke the reaſon therof. It is true in deede that God hath reaſon, but it followeth not therefore that we can comprehend it, or that we muſt break out beyond our boūds into his ſecrets. We muſt therefore knowe that in reſpecte of vsus, there is no reaſon: but the counſaile of God ought to be vntounto vsus in all reſpectes the rule of righteouſneſſe, wiſedome and equitie. Mark therefore how the expoſition of S. Paule agreeth very well to that which is heere pronounced: that is to wit, that there were two peoples in the belly of Rebecca, and that frō her bowels twoo nations ſhould bee deuided: and this was aſmuch as if God had teſtified, that there ſhould be ſuch a diuorſe, that yet the ſtocke of Iacob ſhould remaine bleſſed: Not altogither without exception, but thoſe whome it ſhoulde pleaſe GOD to keepe to himſelfe, as hee had choſen them before the creation of the world. See thē the ſumme of that which is contayned heere. But before we goe any farther, let vsus wel note that which hath beene ſaide: that is to ſay, that the principall p. 21thing which we hauehave to obſerue, is this, that God will hauehave the whole praiſe of our ſaluation to bee attributed to him. For what is the roote & beginning of the church? It is his election. See whereto Moyſes calleth vsus, yea according to the interpretation of S. Paule: and the texte alſo heerein is moſte plaine. For heere (as I hauehave ſaide) there is not any queſtion of any earthly or tranſitory inheritance: it is of euerlaſting life that Abrahā had hoped for according to that he had receiued through the promiſe. Now ſee Iacob an heire: and why ſo? was it becauſe he put himſelf in the fauour of God, or for that hee had purchaſed fauour for any thing hee brought? It was not ſo. See then Moyſes text without any gloſe, which ſheweth ſufficiently, that the Church ſpringeth from the pure grace of God: & ſo that all the prayſe of our ſaluation, muſt wholly be reſerued to himſelf. Nowe, for all this, they that would ouerthrowe and darken this doctrine ſay, although that God knew no merite in Iacob: yet he foreſaw wel inough that he ſhuld be ſuch a one. Behold for what cauſe they ſay he was choſen, and Eſau reiected. To be ſhort, inaſmuch as a great ſort of thoſe Dogs dare not openly and flatly deny the election of God, they would that there ſhould be a ſuperiour cauſe, to wit, his foreknowledge. And what is that foreknowledge? It is that God foreſeeth what manner of one eueryevery one muſte bee: and hee choſeth (ſay they) thoſe whome hee hath foreſeene to be of a good nature and affection: and it is no maruell if he accept them before others: For hee knoweth the good which appeereth not yet, but is to come. But ſuch kinde of men hauehave no drop of the feare of God. For they manifeſtly blaſpheme againſt the holy ghoſt, who hath ſpokē by the mouth of S. Paule, and theſe mocke at that which S. Paul hath ſpoken as if it were a fable. For if a man accept their ſolution, thē hath S. Paul ſpoken as an ignorāt & vnaduiſed man: For he taketh this reaſō, he found neither good nor euil, neither in Iſaack nor in Eſau, nor in Iacob. Notwithſtanding God choſe the one and reiected the other. But the reply ſhall be eaſye, in the opinion of theſe fantaſtical perſons. And how? It is true that there was neither good nor euill: but there muſt bee either good or euil, and God did ſo foreſee it. But S. Paule preſuppoſeth that this be true, to wit, that we are all damned, and that vntill that God had choſen vsus, it muſt needs be that we ſhould remaine as Serpents full of venim, and that there was nothing in vsus but matter of wrath & of the vēgeance of God, and that wee are altogither confounded, and ful of poyſon and iniquitie.

Loe Iacobs caſe aſwell as Eſaus. For what ſhall wee finde in the race of Adam, but all corruption? Wee are therefore infected before God: and in aſmuch as the roote is accurſſed and vitious and altogither rotten, it muſte needes bee that the fruites bee of the ſame ſorte. So then when God ſhall leaue vsus ſuch as wee are, it muſt needes be that we all periſh, and that there remaine not one, but that wee be all loſte and conſumed.

p. 22To be ſhort, this doctrine is common enough in the holy Scripture, that we are all the children of wrath. It followeth then that there was no diuerſitie in Eſau and Iacob, and that God had not diſtinguiſhed the one from the other, for that hee found or foreſawe any good either in the one or other. For what could he foreſe, but this corrupted maſſe of Adam, that brings forth no other fruite but malediction? See therefore what he forſawe aſwel in the one as in the other indifferently. It followeth thē, that he had put in Iacob that which is found in him, and that he lefte Eſau ſuch a one as his birth brought him foorth. See alſo why it is ſaid in another place, That God hath choſen vsus, Ephe. 1.4.Eph 1:4to the end that we ſhould be holy & vnblamable before him. He ſayth not, becauſe God foreſaw that we ſhould be holy, he hath choſen vsus: but contrariwiſe he deriueth all our holyneſſe and righteouſneſſe, and all the good which ſhalbe found in vsus, he deriueth it from this roote: to wit, from the election of God, to the end we ſhould walke in his feare, that we ſhould hauehave ſome integritie in vsus, that wee ſhoulde hauehave ſome zeale and affection to doe well. If this be ſo, it followeth then that God hath foreſeene nothing in vsus. For let vsus take away election, and what ſhall there remaine? As we hauehave declared, we remaine altogither loſt and accurſed. And not without cauſe: For God ſaw nothing in vsus but corruption: and it muſt needes be that he muſt diſſalowe vsus, & renounce vsus, as it is ſaid, that he repented that hee had made man. Behold then what we may alledge on our part. So then, this is too tryfling a folly to ſay, that God hath choſen his, according as he foreſawe they ſhould become afterwardes: for it muſt needes be, that he put in them, that which is good, and place it there, becauſe hee hath choſen them. Marke therefore the firſt ſtep whereby wee muſt begin: that is to ſay, that wee nothing differ one from another, vnleſſe in this, that God hath diſcerned vsus. Mark alſo for what cauſe S. Paule diſſanulleth all the glory the which mē may vſurpe: Who is it (ſaith he) that doth diſcerne thee? hee hath nothing but this word there to beate downe & diſſanul all pride. And why ſo? For haſt thou any thing (ſaith he) which is thine owne? Heereby hee ſheweth that men cannot chuſe their owne place, to ſay, I will diſpoſe my ſelfe to doe good, & God ſhall hauehave pitie vponupon me, and I wil com vntounto his grace, I will hauehave a good motion, I will hauehave this preparation. Now S. Paule excludeth all this, in ſaying that we are all loſt, that one with another, we muſt be all throwen downe, and enter into the gulfe of hel, except it pleaſe God to diſcerne vsus. Loe from whence all our dignitie and excellencie commeth: that is, for that it pleaſeth God to lend vsus his hand. Againe let vsus holde faſt this principle, and apply all this doctrine which we hauehave rehearſed to this purpoſe, how God hath ſet forth vntounto vsus, in Iacob & Eſau, a glaſſe to looke into. Likewiſe let vsus content our ſelues, that theſe two perſones may bee vntounto vsus, as two liuely images, to ſhew vsus that the worlde in it ſelfe, is of like condition: but that p. 23one ſort is called and not the other becauſe it hath ſo pleaſed God. And ſpecially (as I hauehave noted) Iacob was the yoūger, & it ſeemed rather that hee ſhould be ſubiect to his brother, according to the order of nature: notwtihſtāding mark that he was placed in the degre of the firſt borne and Eſau not onelyonly was put vnderunder him, but he was vtterly reiected: For in the end he had no part nor portion in the church. This thing ſheweth very wel vntounto vsus, that God would holde vsus alwayes conuicted, that there is no queſtion of bringing any thing before God on our parte, to thruſt in our ſelues there, as if we had any valure and woorthyneſſe in vsus: For God is not contrary to himſelfe: neuertheleſſe he would ſhew heere a certaine kinde of repugnancie and contraryetie. It is he which ordayned that the firſt borne of the houſe, ſhould be the head. Nowe he ſet downe this lawe: and yet in the meane time he ouerthroweth it: but (as I hauehave ſayd) all this agreeth very wel: For God is aboue his ordinary law, & yet he wold change that which was accuſtomed by a common rule: & he doth it to the end that we ſhould knowe that it is … (as S. Paule alſo hath ſaid) neither of the willer, nor of the rūner:Rom. 9.16.Rom 9:16 but onelyonly of him which ſheweth merciemercy. Nowe when S. Paule ſaith, that it is neither of him that willeth, nor of him that runneth: hee meaneth not that wee may hauehave ſome good will of our ſelues: as he hath declared in another place:Phil. 2.13.Phil 2:13 For it is God which giueth it: and alſo hee meaneth not that we can inforce our ſelues but he ſheweth that men hauehave nothing; and therefore they can bring nothing to God.

There is nothing then but his mercye alone. For if men had any thing to ſette againſt it, there muſt bee a parting of ſtakes, and that muſt bee knowen which is from God, and that which is from men. And then it might bee ſaid, that wee hauehave not all from the onelyonly merciemercy of God: but that therein there is our good will, our good running and our good zeale. Men might ſo ſpeake: But Sainte Paule woulde heere make fruſtrate, whatſoeuer men might bringe of them ſelues, and ſhewe that nothing hath dominion heerein, but the onelyonly mercy of GOD. It is very true that many people will inforce them ſelues, yea and they alledge the example of the Iewes, who were ſwolne as Todes with a diueliſh kinde of pride, thinking that God was bound as it were to them, and who would bee accounted righteous according to their woorkes: but heerein they deceiue them ſelues, and ſhall doe nothing but goe backe in ſteade of going forwarde. When men preſume ſo of them ſelues, it is certaine that they rob God of his honour. See then theſe ſacrilegious perſons and worſe then theeues, and moreouer vntill God ſhall hauehave renued vsus, whatſoeuer goodly ſhew we hauehave, it is certaine, that there is nothing in vsus but ſtinch, and wee ſhall bee as vile vermine before GOD.

So then let vsus not pretende that we can either will or runne: but it behooueth that God finde vsus p. 24as loſt, and that hee recouer vsus from that bottomleſſe pitte, and that hee ſeparate vsus from them with whome wee were loſt, and to whome wee were alike. For (as I hauehave ſayde) the condition of mankinde is all one. It is true, that the one ſorte, are the Children of wrath, and the other God bleſſeth. But from whence commeth this ſeparation, and this diuorſe? From merciemercy. And wee muſt not goe to enquire any farther, but wee muſt content our ſelues with this worde alone, in ſtead of all reaſon.

Marke then for what cauſe, namely the firſt-borne was caſte out from his place: and in the meane ſeaſon Iacob who was the inferiour, was ſet in his place, yea, to remaine the onelyonly heyre. When Malachie the Prophet ſpeaketh of this,Mala. 1.2.Mal 1:2 he reprocheth vntounto the Iewes their ingratitude. It is true that this was for an outwarde ſigne, that GOD had choſen Iacob rather then Eſau, for aſmuche as hee had giuen the lande of Canaan to be his inheritance, and that Eſau was ſent farre off amiddeſt the Mountaynes: but this is not the ſentence wherevppon the Prophete reſteth: hee looketh vntounto a thing much higher.

Saint Paule alſo when hee vſeth this teſtimonie of his, ſeeing that GOD had taken vntounto him ſelfe the ſtocke of Iacob, hee attributeth all this to his meere merciemercy: But the Prophet ſayeth. And Eſau, was hee not the brother of Iacob? As if hee ſhoulde ſay. You are ful of pryde and obſtinacie, yea, you burſt your ſelues therein, and it coſtes you nothing to ſay, ô we are of the holy & ſacred ſtocke of Abraham: wee are the Church, we are the people whome God hath bleſſed and ſanctified: yea, & from whence hauehave you this (ſaith he?) For was not Eſau, Iacobs brother? You ſee the Idumeans your brethren: & are they the people of God? you ſay that they are ſtraungers from the Church: & although they hauehave circumciſion, yet notwithſtanding God hath cut thē off. And whence commeth this (ſaith hee?) Who is it that hath ſo ſeparated them? If you will goe from age to age: very well, you ſhall finde howe you are the Children of Iacob. And Eſau, whoſe childe was he I pray you? Did not he diſcend frō Abraham and Iſaack aſwel as you? But heere hee ſpeaketh not onelyonly of the land of Canaan: but hee goeth farther, and ſayth That hee loued Iacob, & hated Eſau. And this louelove which he bare vntounto Iacob, frō whence proceeded it? It is certaine that Iacob could not be accepted of him (as we hauehave ſaid) being cōſidered in himſelf. For behold him the child of wrath, & bringing nothing from the wombe of his mother, but this horrible curſſe, which was caſt vponupon all mankind: notwithſtanding God did louelove him. Now God loueth not iniquitie, he hateth ſinne as we know. How thē loued he Iacob? This was for that he drew him from that perdition, wherin he was. And why did he hate Eſau? Nowe it is very true that there is iuſte cauſe why God ſhould hate all mankinde: For as wee hauehave ſaid, there is nothing in vsus but vice and iniquitie: p. 25but yet when wee will goe farther, and that wee will demaunde, why God before hee created the worlde, and before the fall of Adam, why this ſhoulde be, that hee would hate or louelove? heere we muſt holde our ſelues mute and ſtill: Heere wee muſt not lifte vp our hornes. For what ſhall wee gaine, when we will enter into debate and queſtion with God? It is certaine that wee ſhall caſt ſtones vppon our owne heades, and they will fall neither heere nor there, they cannot reach vntounto the maieſtie of God: but they ſhall returne vppon our owne pates, and it muſt be that we be cruſſhed and bruſed therewith.

Beholde then what wee ſhall gaine when wee open our throte, to caſte foorth blaſphemyes againſt God: For we ſhall but caſt out our dartes & ſtones into the ayre: but they ſhall not reach vntounto him, it ſhalbe rather that we be pearced and wounded by them, and that we remaine confounded in that our raſhneſſe and ouerweening. Thus, let vsus content our ſelues with that which God hath pronounced, that is to ſay: that hee hath hated Eſau and loued Iacob. Now by this the Children of Iacob were aſwell conuinced, that they had nothing whereof they might glory in them ſelues, and that there reſted nothing, but that they made an acknowledgement vntounto God of ſuch a liberall and bountiful goodneſſe which hee had vſed towardes them, and whereof none coulde finde any reaſon, vnleſſe in this that it ſo pleaſed him. But notwithſtāding they were ful of impietie againſt God, and woulde holde this priuiledge: but God ſheweth them, that it doth not belong vntounto them, and that if they accoūted him for their father, they muſt be his children. But heereby we are admoniſhed, that although our ſaluation proceede from the only grace of God, and that therin it conſiſteth to the ende: Notwithſtanding it followeth not, that vnderunder the ſhadowe heereof, wee can let looſe our ſelues to euill, and giuegive ouer our ſelues therto. But there are villaines & dogges that barke againſt God, & there are alſo Hogges, which ouerthrow this doctrine of election, by their looſe and lewde life. For there are two ſortes of people, that are enemyes to this doctrine. The one are as dogges, & the other as Hogges. The one, which are they? they which will and come to ſhewe their teeth, and who deſpite God by their wicked queſtions: as wee ſee at this day in thoſe villaines who make no ſcruple, to rend in peeces all the holy Scripture to corrupt, peruert, falſifie & adulterate all, ſo that they may darken the election of God, to witte, to make nothing of all. And marke whervnto this tēdeth, to make this doctrine odious. For they wil ſay, that they that thus ſpeake, they put no more any difference betwixt good and euil, & that God by this meane ſhoulde become vnrighteouſe, if he ſhould put any difference betweene one and an other, & that there ſhould bee acceptaunce of perſones in him. Beholde then the dogges that barke and whet their teeth againſt this doctrine. Nowe there are alſo Hogs which will not deſpite in ſuch p. 26ſorte againſt it, but wil ſay, very wel. If I be elected I may do as much euil as I wil: For God knowes wel how to keepe me, and I can neuer periſh: and contrarywiſe if I be reprobate, why ſhoulde I torment my ſelfe ſo much to doe well, ſeeing that I can neuer be ſaued. Theſe then (as I hauehave already ſayd) come not to ſpue vp their contradictions, to ouerthrowe the trueth of God: but they wallowe there, and remayne in their ſinnes as brute beaſtes. But wee muſt take heede bothe of the one and the other And for this cauſe (as I hauehave ſaide) the Prophet Malachie ſhewing to the people, that all that he had done vntounto them, came of the meere & free bountie of God, exhorteth them to holyneſſe of life. And therefore as it is ſaid vntounto vsus, that God is the author of our ſaluation, and that we can bring nothing to ſerue in that matter, and that yet wee muſt alwayes be kept vnderunder his garde, and that hee muſt perfect & accompliſh that which he hath begunne, let not this bee to the ende, to let looſe the brydle to our vices: but rather to keepe vsus in his feare.

And in very deede when S. Paule ſaith, that theſe are the hidden letters, & that it is an incōprehenſible ſecret, to knowe who be the children of God, hee addeth: Whoſoeuer calleth vppon the name of God, let him departe from all iniquitie. Let vsus marke then, that GOD woulde giuegive vsus no occaſion to doe euill, when hee choſe vsus without any regarde to our merites, and that hee alſo maintaineth vsus by his meere goodneſſe: but this is to the end that we ſhould honour him, and we ſhould walke in ſo much the greater carefulneſſe. And therefore let vsus returne to that we hauehave touched: to wit, that he hath choſen vsus, to the ende that wee ſhoulde bee holy and without blame before his face. It is true that he hath not choſen vsus, for that he found vsus ſuch: but when he choſe vsus, it was to the end we ſhould be ſuch. It behoueth therefore that we march thither, and that this be the Mark that wee aime at all the dayes of our life.

But nowe let vsus fall downe before the maieſtie of our good GOD, in acknowledging of our faultes, praying him that he will in ſuch ſorte make vsus to feele them, that it may bee to humble vsus, and to drawe vsus to true repentaunce, to the ende, we may renounce all our fleſhly luſtes and affections: and that beeing ſo caſt downe in our ſelues, wee may bee enlightened by the power of his holy ſpirite, to the ende to ſerue and honour him all the time of our life: and that by this meanes wee may ſo much the more bee ſtyrred vp to giuegive our ſelues wholly to him, knowing that we holde all of his meere goodneſſe: and that this may bee to glorifie his holy name, not onelyonly in mouth but in our whole life. That not only, &c.