Part 2
& 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.
The Twelfth Sermon of Jacob and Esau.
Genesis 27.
13 But Jacob said unto Rebecca his mother, "Behold, my brother Esau is a rough, hairy man, but I am glib and of a smooth skin."
14 "Perhaps my father will feel me, and I shall be unto him as a deceiver; and so I shall bring upon me a curse and not a blessing."
15 Unto whom his mother said, "Your curse be upon me, my son. Only listen to my voice, and go your ways and bring it unto me."
16 Therefore, departing, he took it and brought it unto his mother; and his mother took it and made dainty dishes, even such as his father loved.
17 Afterwards, Rebecca, taking the most precious garments of Esau, her eldest son, which were with her at home, she put them upon Jacob, her youngest son.
18 And putting upon his hands the skins of kids from amongst the goats, and upon the smooth of his neck.
19 She put the dainty dishes which she had made, with bread in the hand of her son Jacob.
20 So he, coming unto his father, said, "My father." And he said, "Here I am, who are you, my son?"
21 Jacob said unto his father, "I am Esau, your eldest son. I have done as you have commanded me; now rise, sit down, and eat of my venison, that your soul may bless me," etc.
WE have here to continue the purpose which was yesterday begun: that is, that God directed Isaac, Rebecca, and Jacob in such a manner that notwithstanding the faults that were in them, he left not off to put into execution what he had determined concerning the blessing of Jacob and rejecting Esau. And yet this is not to clear Isaac for his part, as though he had not faulted foully, and that the like fault had not been found in Rebecca and in Jacob: but God passed them over. And so, we see that GOD waits not upon men, neither depends upon them, when the matter stands for the performance of his counsel. It is very true that he will use them to serve his turn: but he shows notwithstanding that he works all alone and of himself: and when his creatures serve him as instruments, it is no farther than it pleases him, and not as though he were bound by any necessity: yea and albeit that things in respect of men go quite backward as it seems, yet this shows that his power is sufficient, so that it needs no help from others.
Now we have said, that in this matter of Jacob it may be seen how he fell into doubt: and this was contrary to faith. It behooves therefore that GOD on the one side supplied this want. Concerning that, that it is said that he should bear the curse: it is for that he knew that his father was ordained to this, that he must ordain an inheritor, not only for worldly and transitory benefits, but of the promise which belongs to the spiritual life. He knew this: and therefore he respected not only a mortal man, but the living God. Now touching Rebecca, she says, the Curse be upon her. We see how she was ravished (as was yesterday handled) in such sort, that she spoke, as it were at random: but there is no doubt, that in the meanwhile she wist not, that this could do no hurt. It is true that she regarded not her fault. For although she had a good ground to obey GOD, and so to deal that his election might stand in full strength: yet notwithstanding she ought not in the meantime, to have made such a craft to bear sway, wherein there was nothing but deceits and lies.
For GOD (as we have said already) is able enough to accomplish his own work, and to bring his own counsel to an end: he needs not to borrow anything of us. It is not lawful therefore by a stronger reason, to go about to advance his truth by our lies. But Rebecca does it: so that in this behalf she cannot be excused. But this example is not here set before our eyes, to the end that we also should imagine the like: For it will fall out, that at all assays we shall be ready to mingle our fantasies, that our matters may go well: and this is even as much as if we thought not God to be wise enough, or rather as if he were not strong enough, or had not the means in his own hand, to bring matters to a good end and issue. But in so doing, we do (as a man would say) control GOD: to say, very well, let him work, but after what manner? Not according to his counsel, and according to his power and infinite puissance: but according to some light thing, and we will first of all have that thing done, which we have imagined and forged in our own brain. For we will say, I find this to be good, this will be a very good and necessary mean. But are we so over wise? that we must straight way enterprise this thing, and that we must put our hand to the pie in such sort.
But mark, God hath not so ordained by his word. Lo then a rashness not to be borne. And yet is this very common, and every one shall find of this vice in his seed. But so much the rather ought we to learn to add nothing of our own, seeing we have always this corrupt medley which we must either this way or that way drive out of our heads. And when we shall so have wrought after our own guise and fashion, we shall do nothing else, but mar and overthrow all. But if GOD do not lay such faults to our charge, and does yet nevertheless accomplish his work: this is not to the end we should boast ourselves therein: as oftentimes they who have overreached themselves, can say, O, it is fallen out well: yea, but this is because GOD has pardoned this folly, and that nevertheless he leaves not to support us, albeit we were not worthy thereof. Let us learn therefore in no wise to excuse our presumptions, when God shall make that to prosper which we have naughtily and wickedly attempted: but so much the rather let us magnify his mercy, when we shall see that although we have fought against him, and have gone about as much as lay in us to forslow his work, that he yet has not left off to give it his course. This is that briefly which we have to bear away concerning this place.
Now it follows after, that Jacob went to seek two kids, which he brought unto his mother, that she might dress some dainty meat, such as she knew Isaac loved. And after that she clothed Jacob with Esau's garments, and put the skins so upon him, that it seemed he was a hairy and rough man.
But here men might judge, that this was a very childish deed, and a very toy, forasmuch as it was a counterfeit meat, for she took of a kid, instead of some venison: and after that the father had eaten and was well filled, he blessed his son, and that this was as it were a reward for his dinner: and again that Jacob came in a disguised habit, as if he had been upon a stage counterfeiting his brother Esau, under color of his garments, and had his poul, his neck, and his hands: and in all this nothing was seen but matter of laughter. But to the end that we should be kept in reverence, and make our profit of this history, let us learn to look unto God's election whereof mention was made before: For if we have not this foundation, it is certain that in all that Moses rehearses, we shall not find anything that may move us, or give us any persuasion, that this was guided and governed from above.
But when we shall be resolved, that GOD had given the birthright to Jacob before he was born: notwithstanding we have to note, in seeing these things so sottishly ordered by men of an unadvised zeal, that therefore we cease not to say: Lo God who is always unchangeable, although men through their sturdy boldness, and foolish presumption trouble and turn all upside down, yet nevertheless must his counsel remain entire and perfect. This therefore is that we have to note, to the end we may make our profit of this history. Moreover, when it is said: That Jacob came to his father, and said unto him: I am thy son Esau, eat and drink. Hereby we may see how men harden themselves, when they have once attempted to do anything of an unadvised zeal, how they wax bolder and bolder. At the first Jacob doubted: If I (says he) be found as a mocker before my father, he will curse me, but by and by he cares for nothing, he speaks as boldly and frankly, as if it should have been said, that he was sure to be in Esau's place. But hereby we have to note, before we begin anything, to think whether we have allowance from GOD, and whether he will guide us: and to see that in all our doing and enterprise, there be nothing but mere obedience. For if we begin once (as they say) to break our bounds, and that we imagine to do this and to do that, howsoever at the beginning we had some scruple and did make great difficulty thereof, in the end we shall shut our eyes and pass further: and when all the objections of the world shall come before our eyes, yet we shall become obstinate.
Forasmuch then as men are so hardened in their foolish and rash counsels, and that we see such a notable example thereof in our father Jacob, so much the rather (as I have said already) must we take heed that we move not a finger breadth, till we know whether GOD will allow that which we do, and that we have taken counsel of his word: For then we cannot be too bold, when we shall be subject unto him, and when there shall be no foolish overweening in us to follow our own fantasy. But we can do nothing of ourselves, however small it be, which is not too much. And therefore (as I have said), let us learn to begin well, to the end, such an end may follow as we should desire. But in this which is here contained in Moses, we may have a figure which shall not be unfit: and that is, that although Isaac was deceived, that Esau was not there, and that Jacob through his sleights obtained his blessing, yet for all this, we have here an image of that blessing which is given unto us of GOD: For it is said in the first Chapter of the Ephesians, That we are blessed with all heavenly graces and spiritual gifts. And after what sort? Saint Paul adds, in Jesus Christ: For if GOD should look upon our persons, we must be his enemies, and he must needs detest us by reason of sin. Seeing therefore it is so, it behooves us to be blessed without ourselves: that is to say, in the person of our head.
And moreover, we must be clothed with the robe of our Lord Jesus Christ. For what can we bring, but altogether filthiness and pollution? We are wholly made in iniquity: therefore we must be as stink before GOD: but when we are clad with the obedience of his only Son, O then, Lo a sweet savor, wherein, we are acceptable unto him. So that although (as I have said already) in respect of men, there was nothing but confusion, (and as they say) all was jumbled together, yet nevertheless we may apply this to our profit. Jacob was a looking glass of the whole Church: and yet were we blessed in his person, as he was blessed in the person of his elder brother. For the question is not here, of finding it altogether like. If a man say that Esau resembled not Jesus Christ: it is very true: but yet in comparison, it needs not that every part and parcel agree together: it is sufficient, that we see some agreement and likeness in part: as it is said, that the coming of our Lord Jesus Christ shall be as a thief in the night. And what? Will he steal? It were a foolish thing to think thus: but it is enough that we see, that they which are asleep in the world shall be taken upon the sudden. So now when he speaks of the birthright of Esau, and that Isaac represented the person of God, and that Jacob was blessed under the robe and countenance of his brother: herein we see, that that was accomplished which we alleged even now: to wit, that we shall be put back if we come in our own name, and in our own person, to get favor before God: but when we shall come there under the shadow of our Lord Jesus Christ, who is the firstborn amongst all the Children of God. See how we are received. But notwithstanding it is said:
That Isaac demanded, who art thou my son? I am thy son Esau?
But herein he trusts not himself, and though it may appear that there was some fraud: For he says unto him:
Come near unto me, that I may feel, whether thou be my son Esau or no. We see here that Isaac doubted, and yet nevertheless, the blessing ceased not in respect of God, to have its virtue and effect: as also it is said that he blessed him in the presence of God. But it is very true that if we have our eyes fastened upon Isaac, we shall say that this act was ill-guided, and that he deserved not to be accounted in any degree of perfection: but that God wrought it, (as I have said) and not only when the inferior means failed, but when they were contrary, and that it seemed, that this had been utterly to abolish that, which was determined. But so much the rather it behooves us well to note, that however God uses men in his work, and does them this honor to serve therein as instruments, yet is there nothing on their part: and we may say: He that plants, and he that waters is nothing. But here Isaac instead of planting and watering, did rather pluck up, and cut off the blessing of God to make it barren and without fruit. But however it was, yet was God therein served. For whether he had planted or watered, he had done it but in part: but he did it not wholly and as he ought: and yet in the mean season (as I have said) the goodness of God surmounted, whatsoever was faulty and vicious in his creatures.
Howsoever it were, we may well say that Isaac in doubting deserved to be deprived from that state and office which was given him, that is to say, that he had lost the grace of God, wherein the salvation of the whole world was included. Lo the treasure which was committed unto him: but he by his unbelief deserved to be stripped of it. But God would not so have it. And to whom shall we attribute this? It must needs be that his mercy be here magnified, seeing that in man there is not only not any help thereto, nor any thing that answers unto it, but quite against it. And yet let us note, that none was more dulled of God than he was. It is true that we saw before, that he had dim eyes, and that he was so weak with age, that he was as a man half dead: but yet this came not to pass naturally, that hearing the voice of Jacob, he was so foully deceived that he once thought not, "There is some fraud in the matter." He doubts thereof, and yet nevertheless goes on, and albeit it were against his will, yet he blessed Jacob instead of Esau. It must needs be therefore that God dulled him, so that it was not of age only. And this is that which I have said, that God guided his work so, that although men hinder and let it and it seemed to have been, as if they should draw quite contrary, nevertheless the end and issue was such, that it appears that God executed that which he had pronounced, following his secret election, which was made before the creation of the world. And so we know in all that Isaac did, there was nothing but a kind of sottishness, that he was so dull: he had no understanding, he discerned nothing, nor had any judgment, and yet notwithstanding God makes this to prevail. After what manner? How is it that he makes the bread which we eat to be of strength to nourish us? when we shall have well eaten and drunk and shall be refreshed and satisfied, so as he who neither can bow his arm nor his legs, shall have new strength to travel. Shall we say that this is because the bread has any power, any life, or any moving? But when we see that the bread gives us that which it has not, and the corn and wine and other meats: this is to show us that God uses not his creatures in such sort, in any work that we should occupy ourselves in that which we see with our eye: but that we should always bend to this, that as he disposes the order of nature, and likewise guides and governs us, yea and that against nature: that many times he will work quite contrary to that, that is accustomed unto us, in such sort that we shall be astonished thereat: and chiefly when the question is of our salvation. And yet must not we imagine that we bring any thing thither for our part: but that it is God that must accomplish all, who began it and will perform it. And moreover if he work after a strange and unwonted manner, and that there be nothing but an outward show of folly: let us know (as Saint Paul says) that the folly of God is greater wisdom, than all the wisdom of the world.
Now he calls it the foolishness of God, after our opinion: because he works in a contemptible manner, that we might be ravished therein thinking, "What is this that God will say? It seems that he jests and mocks." We will conclude thereof even so. And this is the cause why Saint Paul says, that it is folly, because men rest themselves upon their outward senses. But however it be, this surpasses all the wisdom of the world. Mark then what we have to bear away. And when we shall well remember this lesson here, we shall not be as a great sort of giddy heads, who take all these facts at adventure, and thereupon mock themselves, as though all that were here rehearsed by Moses, were nothing else as a man would say, but foolish trifling.
But when we shall have learned this which is here showed us by Saint Paul, it is certain that we shall have another manner of sobriety, and that we shall not give over to adore the secret of God, although at the first show he glorify not himself: but we shall always look to the beginning and to the end, and not to those means which may give us occasion, and engender in us some offense, or which may swallow us up. To be short, we see that God directed Isaac in such sort that he was altogether blind: we will not say therefore that God gave Isaac here any sight to the end he might do that which appertained to his office, knowing well the cause why, and knowing all the proceeding of the matter: but he was blinded, and yet he held him as it were by the hand, and led him as a blind man who sees nothing.
And indeed we see in the Church, something that answers to this, or else comes very near it: for (as it was said yesterday) The preaching of the Gospel is the power of God to salvation to all believers. When therefore we preach the grace of God whereby we are reconciled, inasmuch as our faults are pardoned us in our Lord Jesus Christ, and that the blood which he shed for us, is the true purgation thereof, to cleanse us: Lo then God who opens the Heavens, and calls us unto himself, albeit the word proceeds from the mouth of a man.
But in the meantime, I know not to whom this shall be availed: For every one shall be a witness of his own faith: and when I speak and have not received my part therein, woe be upon me: and I should be more than blind: as also they have been who shall have preached the Gospel, and shall be witnesses of the grace of God, and shall draw poor sinners to salvation, notwithstanding there is nothing remaining for them but condemnation. And why so? For they are as players in whom there is no affection nor zeal. So then, God will be served oftentimes, of a people who are worth nothing, who are as dogs, and the very offscouring: and yet notwithstanding they are as the ministers of his power, to draw those to salvation, that are in the way of destruction.
Moreover there are mercenaries that preach for their belly, and have no other regard but to themselves, or else would make themselves to be very well esteemed: and yet are these nevertheless the instruments of God for the salvation of all believers. And oftentimes the best, they I say, that acquit themselves most faithfully to do their duty, to call poor sinners to salvation, to be guides and examples to all others: these shall not yet find what God will do. And why so? They sow the seed and know not how God will make it profit: and oftentimes they wean to bless, and they curse. And wherefore? Because it must needs be that the vengeance of God be prepared for all contemners. The Gospel is preached, to the end we might find God merciful to us all: but there are many that through their contempt and ingratitude heap upon themselves their own damnation: For the gospel shall be unto them a savor of death unto death, as Saint Paul says: that is to say, a deadly savor, that only the breath shall be enough to swallow them up: as we see yet at this day, that God works by the ministers of his word, that some are altogether blind, others are blind in part: For the hirelings of whom we have spoken, they are altogether blockish and know nothing: But the good and faithful ministers, although it so be that they know that they have their eyes dim, yet they are ignorant how God will make their labor to profit, or in what sort: and oftentimes their purpose is quite overthrown.
This then is what we have to learn. And in the meantime, seeing God has declared unto us that his word is the open way to the heavenly life, and that he will ratify all that which shall be pronounced here by men in his name: let us keep to that and not doubt (whatever want shall be in us, as well concerning him that speaks as him that hears): that yet nevertheless when we shall receive this word by faith, and it shall be faithfully and in truth handled unto us, we shall be partakers of this blessing.
And herein we may see the beastliness of all those false wretches of the papacy: for mark whereupon they have founded that Idol which they have, to make a god of a morsel of bread: they say if a Priest have no intention to consecrate, it is nothing, and in that the bread is turned into god, it is by the intention of him who consecrates, so as they must be Idolaters in all their Masses (I speak of their own doctrine) if they make not this condition. For what know we (say they) whether the Priest who consecrates, does his business as he ought, and whether his mind be upon his kitchen or chambermaid: for in so doing the bread remains bread: there is no God: and why so? For say they, if his intention be not there it is nothing. But it is very true that they show very well how one error draws another: for because it seems to them that there is a change made of the bread into the substance of our Lord Jesus Christ, for which they have invented that same charm: they add straightway the intention: but notwithstanding we see that they know nothing of the nature of the Sacraments. I leave now to speak of this conversion which they imagine, and call transubstantiation: but if he that ministers the sacrament: and has this charge and calling, holds the people bound to his intention: what shall this be? A wicked man that shall baptize, he may mock God, and by this means quite make frustrate the sacrament, and after when he shall minister the sacrament of the Supper, the poor people shall therein be mocked, who come thither to seek a pledge of their salvation: he therein manifestly despises God. To be short, they must hold the power of God, (which he most notably sets forth in the sacraments) shut up in their fist. And what a blasphemy is this, and how detestable? But see how far they have come. For it is certain that in the Mass, if they had an Angel there, yet it should never cease to be a devilish thing: but contrariwise if there were a devil in the supper which is ministered, yet it could not let God from accomplishing his work. We must not look to the worthiness of him who gives the bread or the wine in the supper: But God has so instructed us therein, that he has given power to the visible sign: It is he that works by his holy spirit, so as we be not deceived when we come thither, but shall be truly united and joined unto him. Lo then what we have to bear away upon this place, to make our profit thereof. But now let us come to the blessing which Isaac gave. After he had kissed his son he says:
"Lo, the savor of my son is as the savor of a field which God has blessed."
Albeit we see that he was deceived: yet under the savor of this borrowed garment, he accepts Jacob his son, as if he had been his first born. Lo then how the savor whereby we are accepted unto God, proceeds from him who is the first born in the house, to wit, from our Lord Jesus Christ. Moreover he adds:
"The Lord give thee, the dew of Heaven, and the fatness of the earth, abundance of wheat and wine."
Here, at first glance, a man would judge that this blessing imported nothing but that Jacob should be fat and well nourished: For Isaac mentions not here any spiritual gifts, as we have showed before, that it was not for any earthly commodities, nor for riches, profit or pleasures that Jacob must be blessed: How shall these things therefore be reconciled? But we have to hold this rule that is given us in the holy Scriptures: to wit, that the grace of God was always clothed as it were with some figures, until that our Lord Jesus Christ came. For when the fathers would obtain pardon of their sins, they had some beast slain, and the blood was shed: sometimes the fat was burned, and the blood was sprinkled. And could a brute beast, I beseech you, blot out our sins whereof we have been guilty? It was therefore a sign, and a figure which God gave unto them, to signify unto them that there was no other means whereby they should be cleansed from their filthiness, but by the blood of the only Son of God, and by the sacrifice which he should accomplish. Therefore, the blessing that Isaac pronounced upon Jacob was not only for the temporal blessings mentioned, but it had a deeper spiritual significance. It was a prefiguration of the blessings that would come through Jesus Christ, who is the ultimate source of all blessings, both temporal and spiritual.
And in this respect, the land of Canaan was as a pledge and gage unto them, that God had appointed a better inheritance for them than in this world. For they might have returned to the country where they were born, which was more fertile than this of Judea, as may appear. Mark Abraham and Isaac pinched with famine, and if they had looked to nothing but to have been nourished here upon earth, they would have forsaken that land of promise. But they rested there. And wherefore? To enjoy it after their death? Of necessity, must they think of a more high thing than this visible earth, and they must take it in another respect, to say, we have here all that we can desire. But they took the land of Canaan as a pledge that God gave them, until they should come into the possession of that heavenly life.
So then, when we see in this blessing of Jacob, that he speaks of the dew of heaven, and of the fat of the earth, of abundance of corn and wine, it means not that Isaac would only pray for this, that his son might be fed as a hog in a sty, and that he should be fat and full here beneath: but he followed the order that God had appointed at that time: to wit, that he did give unto them pledges of a thing that was much more excellent. And that so it is, Isaac adds a little after:
"That his son should rule over his enemies, and that all nations should bow their knees before him."
And by what right gives he him this? Lo, Isaac a poor stranger that must hire the land where he sets up his pavilion, and must live as it were by the favor of another: and yet nevertheless he makes his son here a King of kings, and all the world to come and do him homage, and that he shall bring the whole earth into subjection. We see then very well that he troubles not himself with earthly things: but he joins both together, to wit, he takes earthly blessings as pledges, to the end to bring his son further off: and in the meanwhile he has his path right that might lead him to the kingdom of heaven, as was promised him. Now we know that things are offered to us in our Lord Jesus Christ, that may make us forget both honors, and all highnesses, dignities, and nobilities of the world. This, therefore, is the thing we have to mark upon this place. It is true that even at this day it must needs be that those temporal blessings which we receive from the hand of God, should be unto us as it were pledges of his goodness: but they are sometimes more, sometimes less. For in respect that the ancient fathers had not the like light as we have, and were in shadows and figures: this is the cause why God would not so well testify his favor unto them, as he has done unto us at this day. For in the gospel we have our Lord Jesus Christ: & it is said that we must be fashioned after his image.
Now we know that he had nothing in this world, but all kind of miseries and confusions: for we see how he was crucified, so as it seemed that he had been utterly forsaken of God his father: he was in extreme distresses and anguishes. Thus then we must be fashioned to him after another fashion than they were, who were so led by figures. Furthermore, when we shall compare Jacob with Esau, we shall yet better know (as we shall find afterward) that when Isaac blessed Esau, that the blessing which he will use, will be a great deal more large and rich, then that which he used here towards Jacob his son: and yet nevertheless, this was not to bless him to that heavenly life: but he says unto him: "My friend there be not two blessings, seeing that is taken from me, it must stand, and God has blessed him whom I have blessed, forasmuch as he has appointed me the minister thereof, it must needs be that it even so stand, as it has been done, I have no more right in it: I must hold myself contented to have blessed once: and yet afterward he blesses Esau notwithstanding. And how? What, is there any contradiction? no not so: but this is to show us, that there was not any other heavenly blessing, to say, that he whom he blessed should be the head of the church, and that Jesus Christ should come of his race: this was no longer in the hand of Isaac, as he confesses. But concerning the benefits of this world, and that which might satisfy the creatures, he gave him more abundantly, than he did to Jacob. Now then we may easily see, that Isaac speaking here of the dew of Heaven, of the fat of the earth, and of great quantity of corn and wine, he means not that his son should trouble himself therein: but he simply sets these figures before him, which were pledges (as I have said) to draw him further off: This therefore is the thing that we have to mark. And withal let us note, that when it is said that Isaac had declared:
The voice is the voice of my son Jacob: but the hand is as the hand of Esau. That God had yet purchased this for him. It is true that all this was done through error: but yet besides this error he had some certain knowledge: and the Lord did in such sort advertise him of it, to the end to show that the blessing belonged to Jacob: as also in truth it must be rescued for him, although this had not come to pass: that is to say, albeit Rebecca had not used this ill deceit, yet God knew full well how to hold Isaac's mouth, as also he held the mouth of Balaam.
Behold Balaam who was a liar, who was hired, and came also to curse the people of God, if it had been possible for him, to the end to get gifts of Balak. But nevertheless God did so turn his tongue, that when he thought to curse, (maugre his beard) he blessed them. But Isaac was not as Balaam: For his purpose was not to resist God, nor to abolish his election: but he was blinded with a foolish love which he bore unto his Son (as we have said): and our Lord could well enough govern his tongue when he would, to cause him to bless Jacob: but now when he imagined to bless his son Esau, yet nevertheless does God draw this from his mouth, "The voice is the voice of my son Jacob."
Now this was the principal and chief of the blessing, even the voice: For Isaac gave nothing of his own: but he was a witness of the favor of God, and as it were a herald to publish it. So then, forasmuch as he found nothing of Esau but the apparel and the touching, he must not rest himself thereupon, forasmuch as he found the voice in Jacob. By this we may see that God would even now already allow it, although that Isaac knew not what he did, nevertheless the blessing must be turned to Jacob. Thus much concerning this word.
Moreover for the conclusion let us mark well when it is said, that all people shall be subject to Jacob: that this is not to the end that he should have any earthly Empire or dominion in this world, either he or his. It is true, that they ruled in the land of Canaan: but however it was, yet did not they bring into subjection all nations. In the time of Solomon, it is true that God exalted his people far and wide: but this was in a figure: for it must come unto our Lord Jesus Christ, who is the head both of men and angels. So then that which Moses here rehearses of the sovereign dominion, it is certain that it cannot agree, neither to Jacob nor to his Children, nor to all their posterity, until that we come to our Lord Jesus Christ.
And this is the cause why it is expressly said, that he should be the head of his Brethren, and that his mother's sons should bow down before him. This was not in respect of Jacob's person: he had but one only brother, who bowed not himself before him: but rather made him afraid, as we shall see after: but we see the accomplishment of all in our Lord Jesus Christ: and this was not for himself, but it was for our good and for our salvation, that he received all power from God his father, to the end that every knee should bow down before him: In him also it is altogether that we are a priestly kingdom, so that we acknowledge him as our king and our head to worship him.
But now let us cast ourselves down before the majesty of our good God, acknowledging our faults, and praying that He will make us feel them in such a way that it humbles us before Him. Let it lead us to ask pardon from Him, and also to hate ourselves, and be displeased with our own vices. Let us pray that He would please to reform us in such a way that we may grow more and more in all holiness and obedience to His righteousness. And let Him support us in our weaknesses, so that He does not fail to fulfill the promises He has made to us, even though on our part we not only neglect them but also seem to push them away entirely. Nevertheless, He will not cease to stretch out to us a strong hand until we reach the mark He has set before us: that is, until we become partakers of the glory He has purchased for us through our Lord Jesus Christ. And may He not only show this grace to us, but to all peoples and nations of the earth, etc.
The Thirteenth Sermon of Jacob and
Esau, Genesis 27.
31 Isaac said, "Accursed be everyone that shall curse thee, and blessed be he that shall bless thee."
32 Now as Isaac had made an end of blessing Jacob, it came to pass, I say, that Jacob being scarce gone forth from the presence of his father Isaac, that Esau returned from his hunting.
33 Therefore he also brought unto his father delicacies prepared, and he said unto his father, "Let my father arise and eat of the venison of his son, that thy soul may bless me."
34 Now Isaac saith unto him, "Who art thou?" He said, "I am thy first-begotten son Esau."
35 Then Isaac trembled with a wonderful fear and said, "Who is that which brought unto me venison even now, and I have eaten of all before thou camest, and whom have I blessed? Also he shall be blessed."
36 Now Esau, hearing the words of his father, cried out with a wonderful great and bitter cry, and he said unto his father, "Bless me, my father, bless me also."
37 Who said, "Thy brother came through craft, and hath taken away thy blessing."
38 And he said, "How rightly is his name called Jacob! for he hath supplanted me now the second time, he had taken my birthright, and lo, now he hath taken my blessing also," etc.
Yesterday we stayed at this word concerning the blessing which Isaac gave unto his son Jacob, to wit, that whosoever should bless him should be blessed, and whosoever should curse him should be accursed. But it is very certain that this was not in the hand of any mortal man: for it belongs unto God to punish those who do any wrong to his children. Besides that, it is forbidden us to seek revenge; it is not in our power to bring to pass that our enemies have their reward. Now, therefore, it is very certain that Isaac pronounced here the sentence of God, and that he spoke not in his own name but was authorized as a prophet. Indeed, we have seen that this was pronounced from the mouth of God to Abraham in the 12th chapter: "I will bless all those who shall bless thee, and I will curse all those who shall curse thee." God reserved this unto himself. But now, how is it that Isaac presumes to speak after the manner of God, unless because he knew that this inheritance was left unto him, and so he resigns it unto his son, to the end that after his departure he might be the possessor thereof? We see then briefly that Isaac speaks not in this point rashly. Although he had many foul faults, yet notwithstanding he was grounded upon that which God had promised him, and he knew that this office was committed unto him. And thus he doubted not to curse all those who should curse his stock.
Now, when we hear that God blesses those who bless us and curses those who curse us, we must not think that it is in our power to return such favors or curses. It is God who ultimately determines these matters. However, this should not lead us to idleness or indifference in our actions. Even though we may not be able to directly bless or curse others in the same way, our actions towards others still matter to God. When we support those in need or show kindness to others, God takes note of it and blesses us accordingly. Likewise, those who wrong us will face consequences from God, even if we do not seek revenge ourselves.
Therefore, let us strive to be true children of Jacob, not merely by lineage but by faith and regeneration through the Spirit. Let us have the assurance of our adoption imprinted in our hearts so that we may confidently cry out to God. And in all things, let us praise and glorify our Lord Jesus Christ, who is blessed forever. This is the way to become partakers of God's special favor and love, where he not only blesses us but also considers any kindness or harm done to us as done unto himself.
Now, concerning the word left for us, it is said that Jacob had scarcely gone forth from his father, and scarcely had he obtained what he went about, but lo, Esau returned from hunting and brought meat to his father while he was lying on his bed.
If we shall consider that which is here rehearsed by Moses, according to the outward show, it is certain that Esau was worthy to have been blessed. For he diligently performed that which was enjoined him by his father and discharged himself of his duty. And wherefore then was he bereft of his birthright? But see wherein we are often times deceived: that is, because we regard that which we see with the eye. But God regards the right and truth, as Jeremiah says. So then, let us not think that God busies himself in the outward show, which indeed is nothing, and yet notwithstanding we are wont to be ravished therewith, in that we are sensual men. To be short, that which has the goodliest glister and show before men shall oftentimes be rejected before God. As the pagans set great price upon their virtues in the outward show which they had, but we must come further: that is to say, we must know that God sounds the hearts and secret thoughts.
So an act may be highly and greatly praised and esteemed, and yet nevertheless shall displease God. For if the affection shall not be right, there is nothing but hypocrisy and a double courage in it, or else the end shall not be well ordered. For let us put the case that a man gives himself to virtue, and yet has this foolish arrogance in himself, to get reputation, and that men should clap their hands at him in the judgment of the world: he has now already received his reward, and because he is led with ambition, it must needs be that all that he does and takes in hand, must be rejected of God. And why so? Humility is the foundation and root of all virtues. As long therefore as men do seek to merit by their own virtue, it is certain that if they were angels in outward appearance, yet all that proceeds from them is nothing else but baggage and very filth. So let us learn, that when we see how Esau behaved himself so to the eye, and that he failed in nothing, and yet notwithstanding that he was cast underfoot, and that God made no reckoning of him, let us learn not to give ourselves to foolish ambition to be seen of men and to be well thought of.
But let us walk in simplicity and uprightness before God, let us know that if the heart goes not before, that all the service that we can do unto him, shall be justly rejected. Mark shortly that which we have to hold concerning that which Moses has rehearsed here, touching the obedience which Esau rendered unto his father. Now there is also to be noted further, when we shall make a comparison of him with Jacob, we shall find that which was showed before, to wit, that Jacob was not preferred, but by the free goodness of God of which thing there appears no reason unto us, for lo, Esau who went to hunt, who lied not, who deceived not his father, and did not thrust in himself craftily, neither by any deceit or indirectly: he had none of all this.
But what does Jacob? He deceives, he lies, and deals dissemblingly, and presents himself as it were his brother Esau: there was nothing in him but craft and theft concerning this matter, and further, he does greatly dishonor his father, to make him believe one thing for another. We might well say then, that Jacob deserved to be rejected and cut off: but nevertheless God would that he should have the birthright. And whereupon is this founded unless it be upon his everlasting counsel which we cannot comprehend? And so let us learn to humble ourselves: notwithstanding that the reason be not declared unto us why God should rather accept Jacob than Esau, and take the birthright from the greater to give it to the lesser. Albeit then that we know not what moved and induced God to this, yet notwithstanding let us hold for most certain, that he does nothing but most justly because his will is the rule of all righteousness: he is subject to no law, and much less to our fantasy, to do those things that seem good unto us: but so far off is it that though we were able to dispute and to allege all the reasons that possibly we could conceive, yet the only will of God shall overcome all the reasons in the world: and all that which shall enter into our brain must of necessity be overthrown: as it is said, that he shall always be justified, yea albeit men condemn him.
For they rather have this devilish pride to murmur against that which he does, and to find somewhat to say against it, and to bring forth their reasons: but when they shall have prattled peddlers French as long as they can, yet shall the justice of God remain untouched, and they who have dared rather to slander it and bark against it, they shall remain ashamed and confounded.
Lo therefore yet another principal point that we have to hold in this place.
Now, it is said that Isaac asked first, "Who art thou?" And hearing that it is Esau, he was astonished, yea, Moses further adds more, with a wonderful fear. If Isaac had not known how much worth that blessing had been, and that it should be confirmed by God, if he had not known, that he being called to the dignity and office of a Patriarch, must be a witness of the inheritance of salvation, he had not been so astonished: For he had done as other men used to do. "I have been deceived by my son." He had stormed and chafed against Jacob, yea, and he would have cursed him: and he would nevertheless have concluded, "O, I will keep my right, howsoever it be, this shall no whit prejudice me therein, and I have my authority frank and free."
Lo, then how Isaac might have used himself therein, after the common manner. But he knew that God had ordained him the minister, to cause that the inheritance of salvation should rest in his house: and he knew that he was but an instrument therein, and that this was not because God had resigned his office to him, albeit he had communicated it unto him. For if God communicates his authority to those whom he has established in the ministry of his word, this is not meant that he deprives himself of it therefore, neither that he gives over his right therein, in any sort whatsoever. Isaac knew then, that forasmuch as he was but an instrument of the Holy Ghost, that which he had pronounced must stand: and there is no doubt also but that it was revealed unto him. For before he was as it were, restrained: the love which he bore to his eldest son had so besotted him, that he had quite lost the remembrance of that which we have seen before: For he was not ignorant of that which God had determined, "That the greater should serve the lesser."
And yet nevertheless, he is a man as it were altogether senseless and devoid of reason, always addicted to his son Esau, and thought not to yield himself to be governed by God. Now this was not of any deliberate and set rebellion, (as we have declared before:) but it was love that blinded him, and for that he marked not that he should simply have rested in the will of God. Lo how he overhastily forgot himself. So then, let us note that this great fear whereof Moses speaks, was as if a man should suddenly come to awaken a man making some alarm about him, and as if he had been seized with some astonishment, and thought this had been some message of death, and that his enemies had been even come to his bed.
Lo in what case Isaac was. But here we have to note in the first place that it is good that God awaken us very roughly, when we shall be so sluggish, and that he come unto us every day. It is true that we will think ourselves watchful enough, when we shall hear the word of God, and will be zealous, and it will seem that we are very wary therein: but all that we have heard is quickly fled from us, and especially when we have contrary things before us. If we have been exhorted to patience, and it seems that we have been therein so well appointed, that there wanted nothing: let one come to trouble us, let us receive but some little blow, incontinent we will be so inflamed with wrath and displeasure, that we forget that which was spoken unto us.
Again, when we are exhorted to despise the riches and honors of this world, if we be allured thereto by our adversary the Devil, we will be (as it were) asleep in them, and all our senses will be wholly occupied therewith.
Now if our Lord used any simple admonition, it is certain that it is as if it were spoken to a man that were asleep. And what shall men profit thereby? It behooves, therefore, that God awaken us oftentimes by force. And so, as often as God shall scourge us, and that some shall be chastised after one sort, some after another: Let us examine that which was in us, and so we shall know that we were for a time blockish and senseless, that we have known nothing of that which we ought, or else that we were not so attentive therein, and let us learn by the example of our father Isaac, that seeing our Lord does stir us up and would that we should deeply and in good earnest think upon him, and that we should gather up all our senses, which before were wandering: let us learn, I say, to make our profit thereof: Loe this for one lesson.
But let us mark how Isaac willingly submits himself to the will of God. I have already said, that they that will maintain their reputation, will be willful: although they had done the greatest evil in the world, yet they will always maintain it. And lo, this is the cause that so many people plunge themselves so deeply, even unto the depth of the bottomless pits: that is, they are ashamed to be reclaimed: they would have the renown of constancy, and they think that if they should change, that it should be cast in their teeth, as great lightness and inconstancy.
Lo the cause why men harden themselves in obstinacy with boldness and presumption, to follow a thing, however it be, and take the bit in their teeth and will in no case bow, neither to the one side, nor to the other. Now this is a vice very common, and so much the rather we shall be subject unto it, unless we come to that which is rehearsed here. Lo, Isaac who might have been greatly ashamed, for that he was so deceived and abused: a man might say, look upon this drunkard, when he is well whittled, and that he has eaten and drunk, he takes one for another: and further, a man might have said, this was a glutton, when he could not discern between kid and venison: and again, it might have been said: What? when he blessed his youngest son instead of his eldest: being so deceived, and because he did this through error and theft: weeneth he that this shall be available before God?
Isaac therefore might have had many respects, to have been obstinate in his fact. But he forgets all, and knows that forasmuch as it was so ordained of God, that Jacob should be blessed, that it must remain, and no change must be made therein. We are then briefly taught that as often as we shall do any act unadvisedly, which pleases not God, or else if we shall exceed our bounds, and go beyond our calling, however it be, that we always turn the bridle, as soon as we shall be warned, and that we follow not the matter, because this is manifestly to despite God. But especially we have to consider, although Isaac were carried with an evil affection, and although he forgot that which had been pronounced by God, that faith was not utterly quenched in him, albeit it was choked.
This argument was handled yesterday more at large: yet ought it by the way to be further thought upon. For what moved Isaac to say, "I have blessed thy brother, albeit he obtained it by deceit, shall he remain blessed yet?" What lesson learns he? It must needs be that he knew this before. Now he knew it: but as I have said already, the light of his faith was as a coal of fire that had been raked under the ashes: one should have seen nothing thereof, but let them remove a few of the ashes, and then lo, the sparks appear by and by, and afterwards the fire shows itself.
Even so was it in Isaac: and this is not written only for his person, but to the end we should gather a general doctrine thereof: For oftentimes the like shall fall out and come to pass with us, to wit, that when we shall much lose the bridle to our vanities, that one shall be ravished with ambition, another shall be kindled to covetousness, to heap up goods, another shall have some foolish appetite: to be short, another shall be drawn away and estranged from God, by some manner of means: then lo, our faith which is (as it were) dead.
Now God suffers it not to be altogether abolished: For when the word takes lively root in us, it is an incorruptible seed. It cannot then be quite rooted out: but however it be, it cannot be said that there was not one spark or drop of faith, in such sort that we be so cold, that we think no more of God, that the world has quite overcome us. When therefore any do so wander, that they think only but on their lusts, a man would say that faith were quite dead.