The Eleventh Sermon of Jacob and Esau - Genesis 27: 3-9

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 & cross paths, & God suffereth them to the end that we should not have whereof to be proud. For if virtues themselves be faulty before God, alas what shall those vices be which are altogether condemned? Do we labour to do well, do we enforce ourselves thereto: yet notwithstanding we shall offend God. And why so? It is because there is such infirmity in us, and we are wrapped in ignorance: Although that God enlighten us, and that we see the way well, notwithstanding, yet such clouds do oftentimes come before our eyes, that instead of keeping of our way, we stray either on the one side or on the other.

Mark how faulty the virtues of the faithful are, to the end that we may learn only to rest ourselves in the mere goodness of God, and to the end it would please him to pardon our offences, and also to accept that for righteousness which he might justly condemn. How then is it that our works are acceptable unto God? how is it that he calleth sacrifices of a sweet smelling savour, and that they are so acceptable before him, that they shall have a reward?

Alas, it is not any merit as the Papists imagine: but it is because that God hath justified that, which he might rightly reject, and account as it were abominable. So let us mark that in the faith of Isaac, we may behold the imperfections which are in us, whiles that we live in this world, albeit that God have renewed us in part by his holy spirit, and again let us know that God worketh in such sort that the evil which is in us, hindereth not him to accomplish his work even by our means.

As for example, If we will search till we find an Angelicall perfection in a mortal man, there shall never any be found that hath it, neither was ever any found who was not tainted with some kind of fault: and therefore the Priests which were figures and representations of our Lord Jesus Christ, first of all asked pardon for their offences, although that they made intercession for the people, and were as it were mediators, and that by their sacrifices they abolished sins: yet notwithstanding must they begin at themselves.

But now by the way if we will seek ministers of the word, in whom there is no fault, it is certain that we cannot find any: and it must needs be that the most excellent men be examples unto us, of the brittleness and weakness of men. But now if we will conclude: and how then shall I find my salvation by their means? For I see yet that they are full of imperfections. But let us learn (as I have said) in the person of Isaac that God leaveth not off to accomplish his work, although there be yet ignorance in them, who ought to lead us, who when they distribute unto us spiritual gifts, which they have committed unto them, and whereof God hath made them keepers, although they be not altogether such as they ought to be: notwithstanding we leave not off to make our profit of them: for God useth and ordereth them in such sort in this work which he will do, that his grace is no whit hindered, because a man might find things to be bettered in them.

This therefore is the thing that we have yet to mark upon this place. But to be short, we see that the faith of the children of God shall oftentimes be weak and entangled, not as the Papists have imagined: for they call an entangled faith beastliness, when a man shall say, O, I believe in my mother's god: I know not what the whole Christianity meaneth: But lo it is enough for me to go simply to work: and I believe as our holy mother the Church believeth: and indeed the wiser sort of Priests will say, I believe in the god of my Chambermaid: because she believes in god who makes Cabbages to grow after that she hath planted them.

See the implicit and folded faith of the Papists, which is a very sorcery of the Devil: but the entangled faith of the children of God, is because they be holden in ignorance. But yet notwithstanding there is some light: but what is that faith? It is an understanding which we have of the goodness and favour of God, after that he hath illuminated us by his holy spirit and by his word. For faith can not be without these two things: that is to say, without the word of God: I say as God hath set an order in his church: and after it cannot be without the gift of the spirit: For the word of god should be preached unto us both morning and evening, and we can profit nothing therein, unless God do open our ears and enlighten us, forasmuch as we are miserable blind ones.

The Sun shall always shine upon us: but they that are blind discern not between the day and the night, to them both are alike. And even so is it with us: that if God illuminate us not within, when he sendeth his holy word, to show us the way, we should always remain as poor strays, or lost sheep.

So then, it behooveth that our faith have light in itself: but yet I say, that this light is compassed and entangled with great darkness. For we behold not God face to face, and we are not capable to comprehend his secrets: and this is sufficient that we know them in part, and that we have some taste of that which shall be revealed unto us in perfection, then when we shall put off our flesh, and shall be translated into that heavenly glory, to be companions of Angels.

Lo then briefly what we have to learn upon this place, to wit, that our faith, although it be great and exquisite, yet nevertheless it shall always have some weakness, and some imperfection and ignorance mingled with that, which God hath given us to know. Now hereof we may gather, that when the scripture pronounces that we are justified and saved by faith, it means not, that it is by the desert of faith. For if it were so that our salvation were founded upon the dignity of faith, then must our faith be perfect. For if our faith be weak (as I have already said) and that we have but only a part of it, then should we have but a part of salvation: and further it should be shaken, and we should always be wavering and in doubt.

But when it is said that we are saved by faith, it is because we accept the mercy of God, which we ought to esteem fully sufficient for our salvation. Our faith is imperfect: yea but when there shall be never so little a spark, yet nevertheless shall the goodness of God supply that which is wanting: even as we now bear this corrupt lump, not only in our bodies, but in our whole nature. But we know that our souls go unto death, and in the meantime where is our life? It is in us.

How? In that we have received the spirit of God, saith Saint Paul in the 8th chapter to the Romans. And have we the spirit of God in fulness? No not so: There is as it were but one spark or drop of it: but this saith he is life: and shall swallow up all whatsoever belongeth to death in us, and shall make it of no effect.

Let us mark then that although our faith be very little, and that in respect of us we conceive not the hundredth part of the benefits which God offers unto us, yea and that we do not so much as by a lick, taste his grace, yet nevertheless we must not therefore despair to be saved through faith. For the matter is not as I have said, of our estimation, or of our passing and weighing it in our balance, that is to say, if we have an excellent faith to obtain the grace of God, and that which is necessary for our salvation: but the question only is, that when God hath declared that he will be our father, that we embrace this promise, and stay ourselves thereupon.

And if there be any doubts or distrusts, that we resist them, and that we hold fast this conclusion, O we are yet sure that God will not disappoint us. Mark then what we have here to hold, as well by the example of Rebecca, as by the example of Isaac. But Moses says now expressly that Jacob refused, saying:

"And how shall this be? I am not hairy as my brother is, and if my father shall find the deceit, he will curse me."

Here we see, as it seemeth, two great vices in Jacob: The one is, that he feared his father more than God. It is true that it might so be judged thereof, but when all shall be well marked, it is certain that it was the fear of God that moved him thereunto. For concerning the curse of his father, he was no otherwise careful of it than in this, that it was imprinted in his heart, that his father was established to be as it were a witness of the promise which God had given unto him. Seeing therefore that Jacob had this, it is a sign that he rested not upon anything from man: but that in the person of his father he considered that which God had decreed.

The other evil was that he doubted. Now we know that in our life if we be not well certified, we shall not remove so much as one finger, to the end we sin not, and that God be not offended. And why so? Obedience is more worth than sacrifice. When therefore we shall attempt to do anything, not knowing whether it be lawful for us, and whether God do allow it: this is as much as if we should despise God: so that we should not know how to eat or to drink, or to be short, to do anything: no not so much as to remove a mote, but that all our actions should be condemned, and that God should have them in utter detestation: and St. Paul also pronounces it. For by this word of faith he understands certainty in the 14th to the Romans that we be assured that what we do is permitted of God and is agreeable to his word.

But see Jacob who says, "how shall this be? I am not hairy as my brother is." He doubts: that therefore is a sign that after he has obeyed his mother, he should commit evil, and that all that he should take in hand should be nothing but confusion, and that God would detest it. And surely so had it been if he had always remained doubtful, that whatever he should have done, being of sin, it should have been to provoke the wrath of God: but we shall see by that which follows that he was confirmed. But the answer which his mother gives him is:

"The curse be upon me."

But she was not so lean and so dry as here she is set forth unto us, but she showed him that he was chosen of God, and that the birthright belonged unto him. And indeed, we shall see how he was confirmed, and that he feared no more when he was before his father.

Thus then it may easily be gathered that Jacob was confirmed, to resolve himself and to know that the blessing which he sought could not be disappointed: in the meantime, notwithstanding, we cannot excuse him, but that he fell foully, even in the very beginning. The matter was here of the building of his house, but Jacob doubts and sticks here, not knowing whether it were good or evil. We see then that he had a very evil beginning: and consequently that he had nothing in that case but confusion, had not God helped therein. To be short, we see as well in Jacob as in Isaac and in Rebecca, that the grace of God came not unto them, nor had any entry unto them by their own wisdom, nor by their good means which they invented.

Lo therefore the defaults which are here: but God hath outgone all their faults and offenses, and wrought in such sort through his infinite mercy, that we have good occasion to bow down our heads, and to confess that there is none but only he upon whom all our happiness depends, and from whom it proceeds.

But now let us fall down before the Majesty of our good God, in acknowledging of our faults, and beseeching him that he will open our eyes, that we may always more and more know them, to the end we flatter not ourselves in them: but that we may sigh and groan to obtain pardon of him: and in the meantime that we may in such sort fight against all our carnal desires, that in the end we may be fully framed to his righteousness, from which we are yet so far off. And that he show not this grace only unto us, but also to all peoples and nations of the earth. &c.