Part 1
32 And he called the same Shibah; therefore the name of the City is Beer-sheba even until this day.
Chapter 27,
1. Now when Esau was forty years old, he married a wife named Judith the daughter of Beeri the Hittite, and Basemath the daughter of Elon the Hittite.
2 Who were a grief of mind to Isaac and Rebecca.
However, men living in this world are subject to many miseries and afflictions, yet nevertheless the most part of the evils that they endure, proceed from themselves, every one of them being as a wolf to his companion. We are compassed about with savage beasts, who are altogether our enemies: there is neither Heaven nor earth, nor other elements, that do not bring with them a thousand hurts. We know not how to go upon the water, but we must be, within half a foot of our death: There needs but one torment to swallow up a people: The earth also has many annoyances, as if God had threatened us on every side. But when we shall make comparison, there are no wild beasts, nor heaven, nor earth, nor anything whatsoever, which so much annoys men, as each one annoys his neighbor. Now for this cause we ought to think it a singular benefit of God bestowed upon us when he gives us peace and that we are not oppressed and wronged on every side, when no mischief is devised against us, no hurt nor damage done unto us: It must needs be that the protection of God has a hand in it, seeing that every man will always be as a wolf unto his neighbors, as we have said.
And this is the mark whereunto this present story tendeth: For Moses would show that after God had appeared to Isaac, he yet farther declares his favor unto him, in that the King of Gerar came unto him, and sought his amity and friendship, and hereby was Isaac honored, and specially it was unto him a great advantage, because he might always have been in doubt, inasmuch as he had been greatly envied in the country, and had been constrained to depart from thence, notwithstanding he had lived amongst them, in all humanity and courtesy. He might therefore have been always in great suspense, fearing the rage of his neighbors. But God made them to come unto him of their own accord, and not only to show themselves friends: but they flatter him, and fear that he will hurt them, and therefore they demand a covenant to be made between them with a solemn oath.
Now we have to note here first of all, that God has the hearts of men in his own hand to mollify their hardness when it pleases him, and to abate all their rage, and to turn them to courtesy and kindness: for certainly the king of Gerar had not changed his nature when he came to Isaac: and on the other side if he feared Isaac, he might have conspired with his subjects and neighbors, and so have set upon him altogether. On the other side, he had given no occasion to doubt of him, inasmuch as Isaac had not given him any argument of distrusting him: he rather had behaved himself in such sort, that he plainly declared that he desired not to grieve any, no not so much as his presence: For we have seen how he departed from their company.
It must needs be therefore that God stirred up these profane people, to cause them to come unto Isaac, and to submit themselves, as they do with such humility, that they entreat a poor man, a stranger, who had no great credit amongst them, nor had any but his own family, which he kept apart, without giving any token of attempting any such matter. Before God had laid the bridle in their neck, but this was to prove the patience of his servant. For when he was denied water, and that in the end it was said unto him, that he was stronger than they, and that he could be no longer suffered, there is no doubt but that God then exercised him to the end he might try what patience there was in him. And so Isaac knew, that if it had pleased God to give him peaceable dwelling in that Country where he was, that he should not have been driven thence: but inasmuch as he saw men perk up against him, he knew that it was as a passport from God for him to depart.
Now on the contrary, we must also note that God moved them suddenly to come towards Isaac, and to appease and abolish all enmities and quarrels, which might yet be moved either on the one side or on the other. Let us mark well then, when any outrage is done against us, and there, where we shall have endeavored to do pleasure and service to everyone, that we shall be wonderfully pricked and tormented, that this should be done by God's appointment, who wills us to strive, not in doing evil, or requiting evil for evil, but by possessing our souls in patience, as also our Lord Jesus Christ has thereto exhorted us. And likewise on the contrary, when we shall see men to be favorable unto us, and to intend no evil quarrel, or riot against us, let us know that God has pity upon us, and that he governs his creatures, and directs them to such purpose as he sees good. And likewise let us beseech God, as often as our enemies shall use any cruelty against us, and that we cannot win them by any means, nor by any moderation that we can use, that it will please him to put to his hand, knowing that he can turn when it shall please him, those that are wolves into sheep. This is what we have to learn first of all by this History.
But it is said that Isaac at their first coming spoke bluntly enough on this wise:
"Why are you come unto me? seeing you hated me, and drove me out from amongst you?"
We shall see by the sequel of the matter, that Isaac nourished no spite nor bitterness, nor any desire of revengement in his heart: For he was quickly appeased: and when he upbraided Abimelech and all his company, that they had hated and persecuted him: it was not in manner of any injury, so as we are accustomed to do. For if any spite be done unto us, or any wrong, we sharpen our tongues to speak evil and to slander: there is nothing but hatreds, contentions and wranglings: to be short, if we could tear them in pieces, that have hurt us, we would willingly do it.
And this is what Solomon says: That hatred discloses reproaches, faults and injuries. When the hearts then are thus set on fire, it is not possible but that the tongues also must overflow to outrage one against the other. But Isaac took no such course: but we have to note, that whenever we shall be patient, that this lets not, but that we use our liberty, to show them that have faulted, the wrong that they have done unto us, and so make them to understand their offense: to the end all may profit them.
It is true that in this case we must thoroughly examine our affection: for it is a very hard and rare thing that a man who shall have been provoked and offended, that he should not be moved with some passion, and so always pursue his own particular cause. And therefore I have said that we must enter into ourselves, and diligently mark, if we be not moved with some desire of revenge, or tainted with some hatred or rancor: when we shall have thoroughly known this, and find ourselves clear, then we may have an open mouth to show them their offense, that shall have wronged us, not to be revenged in condemning of them: but to the end that they flatter not themselves in their sins, as this is a very common evil amongst men.
Lo, then, a point which we have diligently to mark: that is, that the patience of the faithful is not without all touch of any passion, neither is it against this, that we frankly show them: "you have done me wrong, and you have offended GOD, and you have had no occasion to do so:" and yet: that they always have special regard unto the salvation of those, who have persecuted them, and have been their enemies. For this that Isaac nipped them withal was undoubtedly as an admonition, whereby he sought the good and salvation of them, to whom he spoke so bluntly: For if he had dissembled it, what profit might come to him thereby? The others would have thought it deep hypocrisy if he had made show to have been contented and well pleased with them, and that he had nothing but honey in his mouth, and have said: "Lo, it is even so:" Abimelech knowing himself to be faulty would have thought, "See, a double man and a liar." Lo, what they gain that dissemble so much, and set such a fair countenance upon it. So then, although the Children of God be patient, and that they be always ready to forgive all wrongs committed against them, and have not any manner of ways cankered hearts against their enemies, yet they cease not oftentimes to say, "See wherein you have done me wrong:" and this is to show that they walk in all roundness and simplicity. And this end ought always to be kept: that is to say, when we shall be grieved, or any wrong or extortion shall be done unto us, that yet we procure always the good of our enemies, and that the reproaches and accusations that we make unto them, be so many advertisements or warnings to draw them to the right way, and to touch them: to the intent they be not hardened and made obstinate, and that they may be better advised in time to come, and that they fight not against God, thinking they have to do with men: as it is very likely that Isaac did here, who would likewise provide for the time to come.
For this shall be very lawful for us, when we shall have suffered any wrong, to do as much as lies in us, to rid ourselves from it. For although our Lord Jesus Christ commands us to be ready, when we shall have received one blow upon the one cheek to turn the other: Yet it means not that we should go and provoke our enemies, and give them occasion to vex us. We ought to avoid this as much as is possible for us: and by all good and loving means we ought to stop their malice who have no fear of God in them. Isaac then had respect to himself in this case: But it was not to the end to be avenged, nor to render like for like: He only contented himself to have set a bar against all those which had treated him evil and dealt unjustly with him beforetime: to the end they might be stayed, and might surcease from such wrongs.
This briefly is what we have to learn out of this place. And this rule is very necessary: For oftentimes when men are reconciled one to the other, they must be silent and then there shall need none other means: and he yet who shall have sustained the greatest wrong, he shall have more liberty and more boldness to justify himself against them that would make us believe that the Lamb has troubled the water. Let us mark well therefore, that when any shall have done wrong to his neighbor, if he come not to pursue his particular quarrels so stoutly, that he rest thereupon, that it shall be good that each one be advertised, and that he which has done the wrong, notwithstanding know it, confess it, and be humbled in it: but we see that this greatly profited not: so far off was it that Isaac pursued not the matter to the uttermost, although he saw that his admonition was not received, and that it touched not their hearts, to whom he had spoken: however it was, he dealt not spitefully against them.
Notwithstanding mark Abimelech who says:
"Like as we have been friendly unto thee, and have done thee no hurt, so swear unto us that thou wilt attempt nothing against us."
Abimelech not only hides the evil which he has committed, and would excuse it: but he boasts that he has done his duty wonderfully well towards Isaac: and this is the common manner, as we have said: For there is nothing more hard for a man than to condemn himself: although he feels himself faulty. Men will be drawn sooner to anything than to this lowliness, which yet notwithstanding is a token necessarily required to true repentance. For if a man feel that he have faulted, and have true repentance, he must needs confess himself guilty before God, and likewise towards his neighbor, when it shall be requisite.
And therefore our Savior Christ also exhorts us, that if we have any quarrel against our neighbors, that is to say, if we have offended them, that rather we should leave our sacrifices at the altar, to the end to seek agreement, than to flatter ourselves, and to harden our hearts, despising those to whom we are bound. Now he speaks of that time of the sacrifices: but that was as much as if he should have said, that we cannot pray unto God, nor do anything that shall be acceptable unto him, as long as we disdain to repair the faults which we have committed.
Now although God commands us never so strictly to humble ourselves, when we have offended, yet can none attain unto this way: and that is here sufficiently taught us in the person of Abimelech and of his companions. For men are so blinded both with self-love, pride, and arrogance, that they can not in any case be brought to this, to say: "I have offended": for they are always ashamed to confess their fault: and yet notwithstanding are not ashamed to be condemned before God and his Angels: and yet when they have remorse in themselves, they must condemn themselves in spite of their teeth.
They can trimly trace out all the ways that can be to maintain their corruption, they have their goodly starting holes, to uphold themselves in their mischievous cause: but when they shall have won both great and small, whether it be through corruption or favor, or by any other means, and all the world stand for them, yet must they in the end come to the judgment of their own conscience which they cannot abide: and as I have said, there they shall find themselves to have gotten nothing by all their fetches and starting holes.
For maugre their beards will they, nill they, they must feel themselves guilty before God. Now when this is set before us, it is not to the end that we should sleep in any such vice: but to the intent, that we knowing ourselves to be subject unto it, should the rather seek for remedy. When Moses says, therefore, that Abimelech made as if he had well acquitted himself towards Isaac (and we know the contrary by that which has been rehearsed) it was not only to show that Abimelech was a hypocrite & a double man: but it was also to set a looking glass before our eyes, to the end we might know that there is not any one amongst us, which is not inclined to flatter himself, and who is not bent to bolster out an ill cause: although he were sufficiently convinced to have offended, that yet nevertheless pride would not suffer us to submit ourselves.
Lo then Moses' purpose and drift. So then, what have we to do? that every one gauge and sound himself to the bottom to find what is in him: and after we have duly examined ourselves, we shall find that there is not any one of us that would not hide his faults, and that would not wrong his adversary, when we have any quarrel: and hereupon it is that we seek out goodly colors to excuse ourselves, and starting holes & delays: & turn (as they say) black to white, and white into black, that we might justify ourselves. Seeing therefore that we are subject to such an evil, let us fight against it. For it is not enough for us to feel our vice, but we must forsake it, & in forsaking it, we must yet resist it, albeit we can not altogether get the upper hand of it. And when we shall come to put this in practice, & shall have offended this man here, and that man there, let us not look upon men to blear our eyes: but let every man withdraw himself into his own secret, & say, Go to, what can I do now? It is true that I might justly do wrong unto mine adversary: for he has offended me thus & thus: but notwithstanding am I innocent before God & his Angels? It is meet that I begin to judge myself. For although that I be a poor blind wretch, yet for all that I feel in myself that I have offended, & I cannot lie unto myself: & in the meantime will God be deceived? When I have cunningly dissembled, will not he find out the least drop for all that.
So then there is no other mean to be absolved and released before God, but this, that I condemn myself. Mark then, I say, how we ought to practice this doctrine, and to apply it to our use and commodity. And to be short, howsoever we offend, let us note that repentance contains in it confession, not to go and whisper in the ear of a Priest, as was done in the Papacy: but a confession to give glory to God, and likewise to make amends for the fault which was committed against our neighbors. And therefore, they who committed any wrong or outrage against another, it behooved them to labor the amendment thereof, in humbling themselves, and howsoever it was not to be ashamed to say, I have offended you: I pray you forgive me. For mark also how we shall obtain favor and forgiveness before God, and by what means those wrongs we have done to our neighbors shall not cry out for vengeance against us: For undoubtedly, although they to whom we have done the wrong, content themselves, and think no more of it, yet the evil shall be enrolled before God, & cry more loud before his majesty, than if all men were armed and set themselves against us. So then, to the end our faults may be blotted out & defaced before God, & that there be no cry that may hasten the Lord to judgment against us, by reason of the offenses that we have committed, let us learn in such sort to appease all strifes & quarrels that every one may prevent it by humbling himself with an upright & pure confession. This is that we have to mark upon this point.
Now on the other side, we see as I have already touched, that Isaac had not as a man would say, a heart puffed up, neither that nourished any manner of rancor against such as had been his enemies: for he pursued them not, he had indeed special cause against Abimelech and his company: For as Saint Paul says, they which are not of the flock & body of the church, we cannot judge them, to the end to bring them to repentance, as we may those which make profession of Christianity, who ought out of hand (as much as lies in them) to receive admonition of their faults. For this is the order which God has set among all those that are his, that we should be subject to receive admonition both from great and small.
So that there is, as it were, a mutual jurisdiction without the sword, and without authority, if we do our duty. For everyone having the word of God in his mouth is as a judge, to show his neighbor the faults which he has committed. He shall be a judge in one respect & he shall suffer himself to be judged in another. Mark then, how we judge those that are of the household, as Saint Paul says, that is to say, such as are of our body, and of the Religion of the faithful, and of the children of God. But those that are without, although we condemn them, yet cannot we call them so familiarly, to say, "Thou hast offended." For they have no such acquaintance with us, and there is no such mutual right, as there is amongst the members of the body of the church.
And this is the cause why Isaac deals not so earnestly with Abimelech and his people, as if they had been knit together in one faith, & worshipped the same God, and had been of one Church, and had had one and the self-same order established among them. It is very likely that Isaac would not have passed this over to have said unto him: "What? Come you hither with your braggings, making as though you were my good friends, and had used nothing but courtesy towards me? And what courtesy was that to deny me water, yea and to dam up the wells that I had dug by mine own labor and the sweat of those that were mine? And this could bring you no loss or hindrance: and yet through malice you have gone about to put out mine eyes: and in the end you have driven me out and have not suffered me to dwell amongst you. And what friendship was this?" Isaac therefore might have stood to have maintained his cause, if Abimelech had been capable to have received such reproof: but it was enough for him freely to have laid open his affection. For seeing Abimelech would not be corrected, neither had any such repentance as was requisite for him: thereupon he leaves him.
So then, when we shall have labored to bring those to repentance that have offended, if we see them obstinate, we can no further press or urge them. It is true that if they be members of the Church, we must follow them, to the end they continue not obstinate, and if they will not endeavor to open themselves, and that we see they will not be displeased with their faults, that yet nevertheless we hold them as vanquished. For mark how it behooves us to handle them who are so wild and hard-hearted. "My friend, now thou showest thy impudence: before I well perceived that thou wast strayed out of the right path: but now I see that thou art altogether desperate and without hope: For thou dost manifestly despise God. And what gettest thou either in this or in that? For thine offence is well known." And thus we may very well beat them down, who imagine through toughness & stubbornness to win their cause. But if we have to do with those, which have no acquaintance with us, and are not our brethren, let it suffice us to have shown them the truth in one word: For this shall be dearly enough bought of them, if they think not better upon it to humble themselves.
And for our part when we shall be reproved for any offence, let us not wait for any long process and such great inquests to be convinced as it were by fine force of many witnesses: but let us receive correction patiently as soon as it shall be offered us, & not be like to those that throw up a handful of ashes, to take away the clear light: let us therefore confess our faults: for this is the only remedy, except we will resist God: & let us know that when any warning or admonition shall be given that then God would have his grace felt of us, and that he is careful to draw us back, to the end we should not perish, that we should not remain obstinate, and that Satan should not take possession of us.
Let us know this, to the end we may come to repentance and true lowliness. Now Isaac shows yet better, that he keeps no mind of revenge or enmity, although they had offended him: For he prepares a banquet, and they eat and drink together. Lo here a point which we have well to meditate upon. For this also shows, how that we must fight against our passions, all the time of our life: so that this is as it were the ABC of Christians, not to requite evil for evil: but contrariwise to render good for evil, and to get the victory in this matter: which cannot enter into our fancy. This I say, is as it were our ABC: and there is no such perfection in us, but that we should begin here: That so soon as we desire and have a will to serve God, it behooves that we be spoiled of all bitterness, hatred & rancor, of all desire to revenge, not only to forgive our enemies without procuring of their hurt: but also that we be ready to do them good. But now who is he that discharges himself herein of the hundredth part? But we shall find, albeit it seems that many are (as they say) petty Angels, and have nothing but a fervent desire to serve God, & to honor him, yea & there is nothing in them but love, & they are therein resolute & settled: yet as soon as they be provoked, the poison so breaks forth and afterwards dwells so long in them, that they keep the remembrance of some small offence, in their hearts all the time of their life.
When we see therefore that we can not be purged at the first day, nor the first year, of this cursed affection of revenge, so much the more we must apply this remedy, to the end we may be ordered and governed by the spirit of God: not to remain asleep in enmities & rancors: but willingly to forgive them, and to be thoroughly patient in all things. And so, we shall have well profited all the time of our life, when we shall have learned, to what use this history of Isaac is rehearsed unto us: that is, that he prepared a banquet for his enemies, not in a ceremony, or for fashion sake only, but to show that he was pure & clean from all malice, and that he had forgotten and buried all the offences, whereat they might pick any quarrels. Now it is said a little after:
"That they made a Covenant together, and swore each to other."
It is true that Isaac had the hurt, when the other demanded of him, that he would promise & swear unto them not to wrong them nor hurt them: For they had had sufficient proof, that they had not found him a violent man, nor one given to do any harm. Wherefore come they then to disquiet him farther? He might have put all this back: but he yields something of his right: as when we would purchase peace amongst men, we must always have this mean, not to give it them wholly, who have done us wrong: but for all that, not too extremely too challenge and hold whatsoever belongs unto us, without yielding unto them one crumb thereof. For if every man should be so given to his own particular right, men could never be united and knit together: and although they were, they could never cease from day to day to have new occasions to devour and eat up one another. There is therefore but one way to nourish peace and concord: and that is, that no man seek that which is his own: as also Saint Paul makes mention thereof, speaking unto us of Charity, 1 Corinthians 13. Chapter, where he says expressly, That Charity has this property, Not to seek her own.
And further, when he exhorts us to live peaceably, and that we should love brotherly fellowship, and that none of us should give himself to ambition, nor have a desire to be more, greater, and higher, and to have the upper hand: For the word which he uses, means, there should be no desire of superiority or having the upper hand. Now, as long as we shall have this desire (as I have said,) Lo as it were a fire blown up and kindled: there are a thousand ways which Satan will find to set us at such discord, at war, dissension, & such contention, that it should seem we would overthrow all. So, let us mark well, to the end that we may dwell in friendship & brotherly concord with our neighbours, it behooves every one that he forsake and yield of his own right, and that every one keep not this extremity, to say, I will keep whatsoever is mine, & will pursue it, and forgo nothing by no manner of means whatsoever. When we shall deal thus, certainly the Devil will always find some cunning, to kindle the fire of discord and strife of words, & in the end of war. This therefore is that which we have to learn concerning this text. B ut here by the way we see that it is lawful for the children of God to enter into league & friendship with heathen people, and such as profess nothing but false religion: as long as it is not to join ourselves with them, not to draw in the same yoke. For we must mark well, that admonition of Paul, who says: Take heed that you draw not in the yoke together with unbelievers: For he speaks this by way of comparison, as if two oxen were coupled together, to draw in one yoke, they must one answer the other: & though they be wild & sometimes straggle, yet being tied together by the necks with the yoke, they must follow the same train. Saint Paul would show us, that we must not be coupled with unbelievers, in such sort, that we be holden with their chains, and that we be so entangled with them, that we consent unto evil, neither in any respect to be tied therein: but only for to nourish peace, to stop outrages and violences, it shall always be lawful for us to enter into league with them.
Let us take heed therefore that we be separated from all their malice, and therein that we have no acquaintance with them, & especially that we condemn their iniquity as much as lies in us, so as we be not so much as companions and brethren with the wicked, no not complices: as it is said, especially in the 15th Psalm, that we must hate them. But nevertheless, to stop their rage, and to take away all occasion of hurt, and to shut the door against them, to the end they put not in practice their lewd enterprises, we may well meet with their evil by making league with them, to the end they may not flow to all licentiousness of evil, when we shall have put such a bar first before them. Yea we see that God has showed us this favour and grace, that we should take his name to witness, to the end we might be assured either of other: whereby he shows, how acceptable a thing Concord amongst men is unto him, & in what detestation he has all quarrels, wars, wrongs, hurts, outrages and oppressions, which men shall do each unto other. For this is no small matter, that God gives his own name so to be used, and as it were, pawns it. And when a Prince must give some of his children for hostage, he will do it with great difficulty and much ado: but our Lord gives his own Name for hostage, when there is cause of nourishing peace amongst us, yea and when the matter stands so, that Concord must be had with infidels, to the end they may leave off to rage against us, and not hurt us.
Seeing then God has vouchsafed to lend his own Name to this purpose, so much the more ought we to be bent, to seek by all the means that can be, that men may be peaceable, and that we have no quarrels with them, yea that we seek to appease them that are raised up: we must (as much as lies in us) prevent them: but yet if we cannot altogether perform it, when we shall see any quarrels begun, we should endeavour to kill it: yea by the means that I have already spoken of: that is to say, by forgoing our right, as much as shall be possible for us. This then is the sum of what we have to learn. Now it is not said in this place, in what form they swore: but we shall find afterwards, that Isaac always made his oath unto the living and everlasting God, rendering honour unto him to whom it belonged, albeit he had to do with heathen people, who had forged idols and corrupted the true service of God through their own superstitions: yet continued he in his own soundness. Thereupon it is said, that his servants being returned, (as we expounded yesterday) they said unto him: We have found living water. And after he adds concerning Esau:
"That he took a wife from among the Hethites, yea two wives: which were bitter to the souls of Isaac and Rebecca."
showed him that he should be assured from thence forth that none should hurt him, seeing the king himself of the country was come to seek him, but also he had water given him, which he might enjoy peaceably and quietly as his own.
When therefore our Lord shows this great favour towards Isaac, let us know that he tempts not his above their strength, but always sweetens their afflictions in such sort that they shall not be as it were ever oppressed & quite overthrown: and let us hope, that altogether like as Isaac was upheld, and that God after he had afflicted him, looked also again unto him to give him somewhat wherewith to comfort him, so likewise must we wait, & then we shall not be deceived, if we rest there. For God knows our frailty, and there is no doubt but he will always give us such taste of his mercy & favour, that we shall have good cause to bless his name, and have no occasion to grieve ourselves in such sort, that we know not how to comfort ourselves any more in him.
But the principal point is, that Esau took two wives from among the Hethites. Here we begin to see already that Esau was not only once profane, but that he went on in that course, and gave himself wholly thereto, as we have showed heretofore, that after he had well filled his belly with the pottage that Jacob his brother had prepared for him, & when he had eaten & drunk, he went his way, & despised his birthright.
Moses also rehearses now that he took two wives from amongst the Hethites: for if he had had any remorse within him, & that he had esteemed the promise of the spiritual inheritance made unto his father, it is certain that he would have held himself as separate from all those people. For he knew full well, how his grandfather Abraham had behaved himself in that point, that he had made his servant to swear solemnly, that he should not take a wife for his son Isaac in that land of Canaan: he knew that his mother was sought after, in a far country, in Mesopotamia, because God would have this house as it were apart, & would not have it mingled & mashed with those of that country.
What does he therefore, when he takes two wives of the inhabitants of Canaan, whom God had accursed? This was as much as if he had forsaken the promise of salvation, and as though he had renounced, to make any more reckoning thereof than if it had not been worth a straw. Lo one testimony already how Esau made himself unworthy of his birthright: & this came to pass because he was not governed by the spirit of God, as also we have showed before, that God will so hold in & keep his elect, & in such sort ratify & seal in their hearts his goodness & fatherly adoption, that they shall soar up to him, & despise this world, to the end they may rejoice in those spiritual benefits he hath prepared for them: but contrariwise, he lets loose the reins to all those whom he has rejected, in such sort, that they harden themselves: & although this be not done all at once at the first push, yet notwithstanding a man shall find in the end, that there is no seed of the fear of God, nor of godliness in them.
This, therefore, is the thing we have to bear away upon this place. And hereupon let us learn in such wise to behave ourselves that always we labor to sunder ourselves from them that would draw us to destruction: For it is without all doubt, that if we live over familiarly with the contemners of God, they will soon defile us: their fellowship and conversation is a deadly pestilence. And so much the rather it behooveth us to walk with carefulness herein, taking good heed unto ourselves that we defile not ourselves with the filthinesses of this world.
And let us in the meantime acknowledge that it is also a wonderful providence of God that he would have Esau to take two wives in this country: For this was to this end, that he might be as it were cut off from the house of his father Isaac: he loved him dearly, and although his wives vexed him, yet for all that he could not withdraw his heart from Esau, knowing notwithstanding that God had rejected him. And herein he resisted God, without ever thinking upon the matter: but God wrought therein after another manner, when he saw such infirmity in his servant Isaac, he brought to pass in the end that he must utterly forsake his son Esau. Mark then how God ruled all in such sort, that his church continued always in her smallness, as it were hidden under the earth, as though it had been nothing there remained no more but Jacob, as we shall see oftentimes, and Isaac was half spent: he was three-score years old when his children were born, and now was Esau of the age of forty years when he took his wives: Isaac therefore was very old. And concerning Jacob, he was also forty years old, and yet was not married. And where then was this stock? It should seem that the Church must quite perish, and all the promises of God be utterly abolished: but although it were so small, that it was contemptible in men's judgments, yet we see that God so well governed his Church, that it remained pure and sound, and that which was profane was cut off from it: as if a house should be swept, and the sweepings be cast out of doors. So fell it out that Esau was rejected, and that Jacob remained alone, as also the heritage was appointed to him.
But now let us fall down before the high majesty of our good God, with acknowledging of our faults, and praying him, that he will make us to feel them in such sort, that it may serve to make us continually to mourn before him, and to ask pardon thereof in such sort, that we may labor to resist it, and more and more be withdrawn from it, until we shall be thoroughly clothed with his righteousness. And that he will support us in our weaknesses, so as we leave not off to call upon him as our father, although we fall many ways. So let us all say, O Almighty God, Heavenly Father, etc.
The Eleventh Sermon of Jacob and Esau,
Genesis 27.
3 Now it came to pass when Isaac was very old, and his eyes began to be dark that he could not see, that calling Esau his elder son, he said unto him: "My son," who said unto him, "Here I am."
4 Then he said, "Behold now, I am waxed old, and I know not the day of my death:
5 Therefore take thy implements unto thee, I pray thee, thy bow and quiver: and go into the fields, and hunt some venison for me.
6 And providing some delicate dishes for me, even as I love, bring them unto me, that I may eat, and my soul may bless thee before I die."
7 (Now Rebecca heard Isaac when he spoke thus unto Esau) Esau went therefore into the field to hunt venison which he would bring.
8 But Rebecca spoke unto Jacob her son, saying: "Lo, I heard thy father speaking unto Esau thy brother, saying:
9 Bring me venison, and provide me some dainty dishes which I may eat, afterward I will bless thee before Jehovah, before I die."
WE saw yesterday how Esau, by his marriage, showed sufficiently enough that he had no great care concerning that blessing which had been promised to the house of Abraham, his father. For this was the stock which must possess the land of Canaan. It must, therefore, needs be that the people who dwelled there then must be quite rooted out, and this land be wholly dedicated to the people of God. Likewise, it must be purged from all pollutions. See how Esau mingles himself amongst them, whom God had already condemned. This, therefore, was a sign that he had fallen from God, for otherwise, he could not have drawn near to that people. And if he would have been an heir of the promise, he should have always kept himself as one listed and chained in, and not have mingled himself, which was no other thing but to stop the course of the grace that was promised. But as we have seen, he took wives from among the Hittites. Mark then how he renounced, as much as lay in him, the grace of God, through which the whole stock of Abraham must possess the land of Canaan for an inheritance. But there was yet a second fault: for he took two wives, which was contrary to the law of marriage, as we have seen. For the sentence which God had pronounced to rest upon was that a man shall have a helper, and not two or three. And further, when Eve was created, and that she was given to Adam, it is said that they should be two in one flesh. Mark then the rule which men ought always to keep. So then we see that Esau even broke the bounds of all honesty, yea of nature itself, and that he was as a beastly man in this behalf. It is true that his grandfather Abraham had two wives: but herein he was to be condemned.
And besides, it was not his desire that provoked him thereunto: but his wife, through overmuch haste, brought him to it. And when everything shall be well weighed, it was an inconsiderate zeal that he had to enjoy that which God had promised him: that is to say, that his seed should be blessed. Now he had no children. He therefore took a second wife: but this was, as I have said, to pervert the order that God had established. He committed evil therein: but in Esau, what can we allege, but that he was a dissolute man, and had nothing but vice and wickedness in him, so that he could not distinguish between marriage and whoredom? And this is the cause that he took two wives. Now it is very true that in this time, marriage was ill-kept amongst the peoples of the East: for they were always much given to their fleshly lusts: in such sort, that beyond that which is called polygamy (that is to say, plurality of wives), they committed incest also very commonly. And this was a nation very beastly in this point, that they made no account to profane marriage: but this custom does not therefore excuse Esau. And so, let us mark well that this shall be no excuse before God when we shall say that every man does so, and that we have a great sort of companions: let us not think to be free thereby before him. Notwithstanding when vices do reign in a country, and men make a law against them, if some neglect them, every man flatters himself, and every man takes for his warrant those which have led him to destruction.
And (say they), such and such do it well, and afterward when men come unto them and say to them: wherefore do you so? Oh, see such a one did it well. But we shall all be put in a bundle together, and God knows very well how to wreathe us up altogether like thorns when we shall make a cloak of their vices, who ought when they do evil to be an example unto us, to make us flee them. But notwithstanding all this, that Isaac is yet blinded with the love of his son Esau: he saw him now too degenerate out of kind, because that he wallowed (as it were) a swine upon a dunghill, because he made a covenant with those people whom God had rejected: and further perverted the order and institution of marriage: yet notwithstanding, his father bears all this. It is said that the wives of Esau did as it were spur him, and that his heart was wounded therewith: but so it is that the love of his son did always hold him back.
Now there might well be some virtue: but this means not that everything was therefore praiseworthy in him: no, he wanted much in that behalf. For he should have had his son, however old he had been, in detestation, for as much as he was so estranged from God, and because as much as lay in him, he had made the promise of salvation of no effect. For what might have become of the Church if the stock of Abraham had been joined with those people? Isaac therefore ought to have been more touched to see his son so profane. And seeing he saw this beastliness in him, that he made no matter of it to have two wives: and he would have had them by dozens if he had been able to keep them. When, therefore, he bears with these faults in his son, it is very certain that he offended God. For unless fathers use severity and correction when need requires, when they see their children to be so wicked they are guilty, inasmuch as they fail in doing their duty. Our Lord has given them authority over their houses and offspring. And wherefore, unless it be to the end to keep them in awe and to restrain them, that they may render an account when any evil shall be committed in their family? Lo, then a fault shameful enough in Isaac: but yet he exceeds farther in doting so upon his son Esau. It is said that his eyes began to fail him, for as much as his sight was dim: but it is certain that this foolish love which he bore to his eldest son blinded him much more than his age or the lack of his bodily senses: for he ought to have marked (as the truth was) that God had preferred Jacob before Esau, and yet nevertheless he resisted it, as we have seen before, when it was said that he loved Esau, and that Rebecca loved Jacob: and this love of hers was an obedience that she yielded unto that heavenly revelation. For God had pronounced this sentence before, that the elder should serve the younger. Rebecca was a great deal better advised than her husband. But he continues still as we may see in this place, and it seems that he would have resisted God. It is very certain that his purpose was not such: but he is in such wise ravished by his affection that he forgot himself and had no discretion and judgment.
And hereby we may see how we ought always to suspect our affectionate passions. For they rush upon us always to butt against God. As a bull chafed pushes with his horns, so our appetites and desires drive us and ravish us, in such wise that we make war most notoriously against God, yet without ever thinking upon it: it never comes into our memory, "This is forbidden me, God has condemned and rejected it." We have therefore many times our senses so encumbered that we keep not either the way or the path. And hereof we see an example in Isaac. For all the time of his life, he was as a looking glass of holiness, and led as it were an angel's life, keeping himself in the fear of God: but herein he so faulteth that God is nothing with him. He treadeth under his foot that which he had understood by his wife: that is, that now the right of the firstborn was given unto Jacob.
Nevertheless, he passeth beyond that. Now, this is a wonderful strange thing for he was notwithstanding the minister of God, and a prophet: and as soon as he had charge to give the blessing to him to whom God had ordained it, yet he dealeth as if he had been the keeper and appointer thereof. God had done him this honor, as if he should have said, "I will bless him whom I shall think good; but the testimony shall come out of thy mouth. Thou shalt be a messenger: especially that which thou pronouncest shall have authority of justice: it shall be authentic, which I will ratify in heaven." God had done him this honor: and yet he leaveth himself to be so snared in ignorance that he goeth quite contrary, specially from his duty, and from that which his office required. This at the first show should seem a thing intolerable: but God, who by his wonderful counsel directed him in such sort in this matter, that he turned darkness into light, and showed that this was not a thing according to man's fantasy, that the inheritance of salvation should come unto this man or to that man: but that in spite of all men, he must have it to whom it was ordained and established to hold it, and that it must have its effect. But because all things cannot be understood at once, let us follow that order in rehearsing of it, which Moses used: and afterwards we will gather in the end the profit that this History bringeth unto us. It is said that Isaac, seeing himself now to draw towards his end, for as much as he was transitory, he saith unto his son Esau:
I know not the day of my death: And therefore go and hunt venison that thou mayst provide me meat according to my appetite, and which I love, and my soul shall bless thee.
Isaac, in saying that he knew not the day of his death, signifies that he saw himself to draw near to the grave already: For there is none that knoweth the day of his death. God would always hold us in suspense and doubt concerning this, to the end we might always be ready. Death (as it is said in the common proverb) is sure to all, but the hour of death is unknown unto us: and this is very profitable for us: for we see how men are given to their pleasures and are merry whiles that they think to have some truces or some release. And what should this be if we knew certainly of the end of our life? Every one would bend himself to all kinds of evil, and God should be despised even to the end. But when our Lord handles us short in such sort, that from the womb of our mother we are still besieged with death: as we see of young infants, who die before they come into the world: so far is it off, that we cannot live even the minute of an hour, but that as soon as we are born we are subject to death, as our frailty declares. For with what a number of diseases are we compassed? And to how many dangers and hazards is our life subject? So then, there is neither young nor old that should not say by good right, that he knows not when he shall die. But the meaning of these words is as I have said: to wit, that Isaac knew well that he could not continue in the world. And indeed, although young people and they who are strong and in the flower of their age, ought to prepare themselves to forsake the world, and every hour to die while they live: yet do we most fail herein, albeit our nature warns us to give ourselves no more to the world. So that we have to gather of this drift of Isaac, that as every man sees himself weak and transitory, so that he draw his legs after him where he has lived long, that this (I say) should stir us up so much the more to prepare ourselves to die.
Now it is very true that he spoke here to no other end but to bless Esau: but so much this admonition importeth, that when we see death to approach, that we learn freely to yield up ourselves into the hands of God, and to glorify his name in such obedience, that we live no longer to ourselves: and after we shall have disposed of everything in such sort that there be nothing that holds us or lets us, from going cheerfully forwards when we shall be called. But when he speaks of the blessing, this is not to be understood of common prayer. For there is no doubt but that Isaac prayed every day for his children: and it is said here: "That I may bless thee before my death." We may then gather that this blessing whereof Isaac speaks was had in special regard: and indeed (as I have said) Isaac was as it were the warden and keeper of God's promise: and this treasure was committed into his charge and credit, to bless. And mark why the Apostle says, "The lesser was blessed of the greater," because it must needs be that in this case he must have his authority from God. This was declared more plainly in the time of the law: For the priests were ordained, not only to teach the people, and to offer up sacrifices: but also to bless, and the very form thereof was set down unto them. And oftentimes when Moses speaks of this office, he sets the priests whom God had chosen to bless.
But they do this, in respect of their own persons, no otherwise than as figures: but this was to show that it belonged to our Lord Jesus Christ, to be a witness unto us of the blessing of God, and to ratify it towards us: as also he showed when he ascended into Heaven, and that his hands were lifted up, he blessed his disciples. He shows therefore that the truth 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 Isaac, as if the heritage had been resigned to him, which had been promised to him. Isaac now must do the like: for he received not the blessing for himself, but to the end it should always remain in his house. He must therefore be the minister of the grace of God: as we yet see at this day, that he communicates his benefits and spiritual gifts amongst us, by the hand of those whom he has ordained to this purpose. Men therefore cannot forgive us our sins, and yet nevertheless our Lord Jesus Christ uses this figure of speaking: "To whomsoever you shall forgive their sins, they shall be forgiven." Now yet for all that he has reserved this to himself as he protests in Isaiah. "O Jacob it is I and none others that take away thine iniquities." Now albeit God alone has this power to forgive sins, and to purge us from our spots: yet nevertheless, he does this by the hand of men. We have in Baptism an infallible token that God will not lay our offenses too our charge: but that we are as righteous and clean before him: and farther we have an earnest, that he will renew us by his holy spirit, to the end we should walk in all purity. Now this cannot be given us of men: but yet God makes them herein as instruments, and all through his favor.
Again, Is it in the power of any mortal creature, to make us partakers of the body and blood of our Lord Jesus Christ? And yet nevertheless in the supper when the bread and the wine are distributed, it is certain that this is not a vain and empty figure, but that all is accomplished, and that our Lord Jesus Christ shows himself faithful in this: For it is he who gives it: and it were too much to attribute it to those who are and can do nothing, to say, that they have our Lord Jesus Christ to communicate to them which come unto them to receive a morsel of bread, and a drop or two of wine. And indeed this is well shown unto us, when he says: "My flesh is bread from heaven." And he gives it after two sorts: one is, that which he gave, when he offered up himself to his father for the cleansing of sins. "The bread which I will give unto you (says he) is my flesh which I will give for the life of the world."
Lo then two kinds of giving: for he gave his flesh, when he offered it up for the satisfaction of all our faults, to the end that God might be appeased towards us, and that we might be released to become righteous. Now the second giving is that which he makes daily. Now if it belongs to Jesus Christ to give himself unto the faithful, who receive him by faith, it follows then that this ought not to be attributed to men, not as though they had this power: but only that Jesus Christ ceases not to apply this thereto. And thus it has been in all times: For God has evermore reserved to himself the praise of men's salvation: but this lets not, but that these may be instruments by whom he works. Lo then how this makes for Isaac, to show that he must pronounce the sentence of that blessing whereunto he was ordained. And indeed we see this in the doctrine of the Gospel: for what is the preaching of the Gospel? It is the power of God to salvation to all believers (says Saint Paul:) and there he speaks of that word which proceeds from our mouth. What, the power of God? Why, it is nothing in itself. It is true: but it pleases God to display his power by the means of men, and would that his word should have such effect and power in the working, that it be as it were a key to open unto us the kingdom of heaven: as also he has compared it to the keys of the kingdom of Heaven.
So then, let us mark well that Isaac speaketh not here of any common blessing: that is to say of prayer, as when we bless one another, and when we pray that God will show mercy to our neighbors, and that he will give them that which he knoweth to be fit for them. And thus much concerning blessings. But Isaac knew that he was ordained the minister of God to dispense 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 unto us, knowing what it importeth. For there are many fantastical men that refuse all inferior means, and would without wings mount up above the clouds. And is not God, say they, sufficient to teach us? Is it not he that giveth faith? And is the Holy Ghost in the hands of men? What need have we to be preached unto? And to what end is it to read so much? All this is superfluous: For God can sufficiently inspire us, without having our ears so battered with the tongue. For he hath all that is needful for our benefit and salvation: and he will bring it to pass. And must men then hold him as it were bound to them? And must the power of his spirit be mashed and mingled with those inferior means as though he were not at liberty? Lo what these fantastical spirits say.
Now they consider not that God is not tied and bound to men when he useth their service: for he doth it as it seemeth good unto him. It is true that faith ordinarily cometh by hearing, as S. Paul saith: so that we cannot have faith unless it be by men. And cannot God as well do it otherwise? The question here is not of the power of God but of his will, and of that which he hath ordained. And therefore when we shall say, And cannot God do this and that? He can do it: but seeing he will that it be otherwise, we ought to rest there. So then, let us learn to receive this doctrine which is daily taught us, with all reverence, knowing that when we shall have this testimony, that our sins are forgiven us, all is ratified in heaven: as if God himself should speak: For he will not have us to esteem his truth according to men, who are brittle and liars and amongst whom there is nothing but vanity: but he will have his truth esteemed for itself sake, and for its own nature. And in the meantime, let us have this sobriety and modesty therein, to submit ourselves to the order which he hath established. And thus much concerning this word of blessing.
Now here Moses begins to rehearse how Rebecca found out a subtlety and craft to rob Esau of his blessing, and to transfer it to Jacob: and after that we have spoken of the vices of Isaac, we see the like in his wife Rebecca: and yet nevertheless they both believed in God: notwithstanding that it was so darkened and bewrapped, that it could hardly be discerned. That Isaac had a true faith: and that this proceeded from a true zeal, it appeareth plainly: For if he had not been thoroughly persuaded hereof in himself, that the heritage should be given him which was promised to him, and to his seed concerning this blessing: What had this been? Surely but a crafty part and a thing of nought. Isaac therefore must needs be resolved, howsoever he saw himself as it were already in the grave, his life to be spent, and to have but a day to live: howsoever this were, yet nevertheless he always held this sure which was said unto him: to wit, that his family should be blessed, and that God had chosen him, and that this was not in vain, and that albeit he saw not the fulfilling of these promises in this world, yet notwithstanding that God was in heaven, and that neither he nor his should be deceived: but yet they must wait for this.
Wherefore Isaac having fought all the time of his life against all the temptations which might have overthrown him, doeth yet in death persevere in faith and patience, and doth this honor unto God that he doth boldly trust in him. For whosoever trusteth in God shall never be confounded. Isaac had this, and this was a very excellent faith. For see a poor wayfaring man: it is said unto him, thou shalt be the heir of this country, and yet notwithstanding he had no water to drink as we have seen. Now notwithstanding death doth threaten him: yet knoweth he not when it shall be, saving that he is altogether ready for it. And yet for all that he despiseth both Satan and the world, and remaineth steadfast in this, that God will not deceive him: and that it is all one to him whether he die, or whether he moulder in the ground: so that the truth of God may yet continue, and have his full virtue and power. Lo Isaac, he who seeketh not for the world, but forsaketh all his senses and remaineth steadfast: and doubteth not but that God had mercy on him and on his stock. Herein as I have said we have good cause to praise him: and yet in the meantime he was so blinded with the love of his son, that he fought against God, though he never once thought thereof. This was not a manifest rebellion nor of wilful malice: but it was because he was sluggish and knew not his office but in part. He knoweth very well that God would advance him to such a dignity, that he might be the messenger and witness of this blessing: He knoweth this, and notwithstanding on the contrary part he is deceived. He had therefore in this case a particular Faith: he had a good zeal mingled with the affections of the flesh.
But let us come to Rebecca. Rebecca behaved herself here with foolish rashness: for what an attempt was it, for the blessing of God, to be profaned through craft and lying? yea, (I say) lying so foul as nothing could be more. The matter was here of the salvation of the world, the question was of having Jesus Christ whom God should send for a Redeemer. But how proceedeth Rebecca therein? It is certain that a thing of such importance ought to be handled with all fear and lowliness: what a thing is it then that she cometh foolishly to attempt that which seemeth good unto her, in so excellent a work of God and which surpasseth all others? For Rebecca knowing well that the blessing which she sought for her son Jacob imported that he should be head of the Church during his life, and that of him should come our Lord Jesus Christ: doth not withstanding overthrow it, that she careth not to lie, to falsify, to pervert all: and also it seemeth, that she setteth out the grace of God but in a mockery and contempt: For this was to make it to be basely esteemed, to say, that it should come bewrapped about the neck of her son, and in the hands of skins, colouring that he is hairy, and seeming to rob Esau of all his ornaments: and again that she maketh her son to lie: and farther Jacob, who went to seek a Kid which she causeth to be sodden, and maketh him believe that it is Venison: And after that he had the smell of the garments of Esau: to be short it might be said that she would have overthrown the election of God.
Lo, therefore, very foul faults, and yet all this proceedeth from an excellent faith, if ever there were any. This is very strange: But we may easily judge it. Wherefore then had Rebecca regard? She loved her Son Jacob, and what should it avail him to have been blessed through deceit? For this was neither to get him riches nor profit in respect of the world: yea which is more she layeth him open to the wrath and curse of his Father: Again she knew Esau who was full of venom, full of fierceness, spite and wrath: and indeed we shall see afterwards, that Jacob was in danger of his life: Rebecca knew all these things, notwithstanding she setteth fire on her house, where she might have kept her darling with her, to have been always with him, to have administered that unto him which he might have needed in the world, without putting him in any such danger. But what did she? she had printed this in her heart that the birthright belonged unto Jacob, as God had promised her, and so she would obey God, and esteem this birthright, although it was nothing accounted of amongst men: as we shall afterwards find, that Jacob called Esau his Lord, that he humbled himself before him, yea, even to the bowing of the knee.
Now although that this same birthright were worth nothing in respect of the world, yet doth Rebecca greatly esteem it. See then undoubted and sure testimonies of a great and exquisite faith which was in her, that she would obey God in despite both of her husband and all that he had: so that she might execute that which God had pronounced, she passed not: And that she esteemed these spiritual blessings more than anything which was in the world. Lo then the undoubted marks of her faith, she had so great zeal that she forgot herself and regarded not any whit whatsoever mischief might come upon it. And why so? Forasmuch as she conformed herself to the will of God: and forsook her eldest son, and cast off all motherly affection: and knowing that he must be cut off: very well says she, let him go as a rotten member forasmuch as God hath so ordained. We see here in Rebecca notable virtues mingled with vices.
And hereby we are admonished to walk in fear, albeit that God give us a singular affection to meditate upon him, notwithstanding we shall always be in such sort wrapped in darkness, that when we imagine to do the best we can in the world, yet there shall be cause for us to amend when God shall call us to a reckoning. And in good sooth, there is not any one which doth not prove this to be true: for although that this be our mark, to strive thither whether God hath called us, yet do we make so many false steps that it is great pity to see: and they which run more swiftly do bring themselves in order to God, yet for all that, they go out of the way and have many outlopes