1. Now when Esau was forty years old, he married a wife named

1. Now when Esau was forty years old, he married a wife named

32 And he called the same Shibah; therefore the name of the City is Beer-sheba even until this day.

Chapter 27,

1. Now when Esau was forty years old, he married a wife named Judith the daughter of Beeri the Hittite, and Basemath the daughter of Elon the Hittite.

2 Who were a grief of mind to Isaac and Rebecca.

However, men living in this world are subject to many miseries and afflictions, yet nevertheless the most part of the evils that they endure, proceed from themselves, every one of them being as a wolf to his companion. We are compassed about with savage beasts, who are altogether our enemies: there is neither Heaven nor earth, nor other elements, that do not bring with them a thousand hurts. We know not how to go upon the water, but we must be, within half a foot of our death: There needs but one torment to swallow up a people: The earth also has many annoyances, as if God had threatened us on every side. But when we shall make comparison, there are no wild beasts, nor heaven, nor earth, nor anything whatsoever, which so much annoys men, as each one annoys his neighbor. Now for this cause we ought to think it a singular benefit of God bestowed upon us when he gives us peace and that we are not oppressed and wronged on every side, when no mischief is devised against us, no hurt nor damage done unto us: It must needs be that the protection of God has a hand in it, seeing that every man will always be as a wolf unto his neighbors, as we have said.

And this is the mark whereunto this present story tendeth: For Moses would show that after God had appeared to Isaac, he yet farther declares his favor unto him, in that the King of Gerar came

unto him, and sought his amity and friendship, and hereby was Isaac honored, and specially it was unto him a great advantage, because he might always have been in doubt, inasmuch as he had been greatly envied in the country, and had been constrained to depart from thence, notwithstanding he had lived amongst them, in all humanity and courtesy. He might therefore have been always in great suspense, fearing the rage of his neighbors. But God made them to come unto him of their own accord, and not only to show themselves friends: but they flatter him, and fear that he will hurt them, and therefore they demand a covenant to be made between them with a solemn oath.

Now we have to note here first of all, that God has the hearts of men in his own hand to mollify their hardness when it pleases him, and to abate all their rage, and to turn them to courtesy and kindness: for certainly the king of Gerar had not changed his nature when he came to Isaac: and on the other side if he feared Isaac, he might have conspired with his subjects and neighbors, and so have set upon him altogether. On the other side, he had given no occasion to doubt of him, inasmuch as Isaac had not given him any argument of distrusting him: he rather had behaved himself in such sort, that he plainly declared that he desired not to grieve any, no not so much as his presence: For we have seen how he departed from their company.

It must needs be therefore that God stirred up these profane people, to cause them to come unto Isaac, and to submit themselves, as they do with such humility, that they entreat a poor man, a stranger, who had no great credit amongst them, nor had any but his own family, which he kept apart, without giving any token of attempting any such matter. Before God had laid the bridle in their neck, but this was to prove the patience of his servant. For when he was denied water, and that in the end it was said unto him, that he was stronger than they,

and that he could be no longer suffered, there is no doubt but that God then exercised him to the end he might try what patience there was in him. And so Isaac knew, that if it had pleased God to give him peaceable dwelling in that Country where he was, that he should not have been driven thence: but inasmuch as he saw men perk up against him, he knew that it was as a passport from God for him to depart.

Now on the contrary, we must also note that God moved them suddenly to come towards Isaac, and to appease and abolish all enmities and quarrels, which might yet be moved either on the one side or on the other. Let us mark well then, when any outrage is done against us, and there, where we shall have endeavored to do pleasure and service to everyone, that we shall be wonderfully pricked and tormented, that this should be done by God's appointment, who wills us to strive, not in doing evil, or requiting evil for evil, but by possessing our souls in patience, as also our Lord Jesus Christ has thereto exhorted us. And likewise on the contrary, when we shall see men to be favorable unto us, and to intend no evil quarrel, or riot against us, let us know that God has pity upon us, and that he governs his creatures, and directs them to such purpose as he sees good. And likewise let us beseech God, as often as our enemies shall use any cruelty against us, and that we cannot win them by any means, nor by any moderation that we can use, that it will please him to put to his hand, knowing that he can turn when it shall please him, those that are wolves into sheep. This is what we have to learn first of all by this History.

But it is said that Isaac at their first coming spoke bluntly enough on this wise:

"Why are you come unto me? seeing you hated me, and drove me out from amongst you?"

We shall see by the sequel of the matter, that Isaac nourished no spite nor bitterness, nor any desire of revengement in his heart: For he was quickly appeased: and when he upbraided Abimelech and all his company, that they had hated and persecuted him: it was not in manner of any injury, so as we are accustomed to do. For if any spite be done unto us, or any wrong, we sharpen our tongues to speak evil and to slander: there is nothing but hatreds, contentions and wranglings: to be short, if we could tear them in pieces, that have hurt us, we would willingly do it.

And this is what Solomon says: That hatred discloses reproaches, faults and injuries. When the hearts then are thus set on fire, it is not possible but that the tongues also must overflow to outrage one against the other. But Isaac took no such course: but we have to note, that whenever we shall be patient, that this lets not, but that we use our liberty, to show them that have faulted, the wrong that they have done unto us, and so make them to understand their offense: to the end all may profit them.

It is true that in this case we must thoroughly examine our affection: for it is a very hard and rare thing that a man who shall have been provoked and offended, that he should not be moved with some passion, and so always pursue his own particular cause. And therefore I have said that we must enter into ourselves, and diligently mark, if we be not moved with some desire of revenge, or tainted with some hatred or rancor: when we shall have thoroughly known this, and find ourselves clear, then we may have an open mouth to show them their offense, that shall have wronged us, not to be

revenged in condemning of them: but to the end that they flatter not themselves in their sins, as this is a very common evil amongst men.

Lo, then, a point which we have diligently to mark: that is, that the patience of the faithful is not without all touch of any passion, neither is it against this, that we frankly show them: "you have done me wrong, and you have offended GOD, and you have had no occasion to do so:" and yet: that they always have special regard unto the salvation of those, who have persecuted them, and have been their enemies. For this that Isaac nipped them withal was undoubtedly as an admonition, whereby he sought the good and salvation of them, to whom he spoke so bluntly: For if he had dissembled it, what profit might come to him thereby? The others would have thought it deep hypocrisy if he had made show to have been contented and well pleased with them, and that he had nothing but honey in his mouth, and have said: "Lo, it is even so:" Abimelech knowing himself to be faulty would have thought, "See, a double man and a liar." Lo, what they gain that dissemble so much, and set such a fair countenance upon it. So then, although the Children of God be patient, and that they be always ready to forgive all wrongs committed against them, and have not any manner of ways cankered hearts against their enemies, yet they cease not oftentimes to say, "See wherein you have done me wrong:" and this is to show that they walk in all roundness and simplicity. And this end ought always to be kept: that is to say, when we shall be grieved, or any wrong or extortion shall be done unto us, that yet we procure always the good of our enemies, and that the reproaches and accusations that we make unto them, be so many advertisements or warnings to draw them to the right way, and to touch them: to the intent they be not hardened and made obstinate, and that they may be better advised in time to come, and that they fight not against God, thinking they have

to do with men: as it is very likely that Isaac did here, who would likewise provide for the time to come.

For this shall be very lawful for us, when we shall have suffered any wrong, to do as much as lies in us, to rid ourselves from it. For although our Lord Jesus Christ commands us to be ready, when we shall have received one blow upon the one cheek to turn the other: Yet it means not that we should go and provoke our enemies, and give them occasion to vex us. We ought to avoid this as much as is possible for us: and by all good and loving means we ought to stop their malice who have no fear of God in them. Isaac then had respect to himself in this case: But it was not to the end to be avenged, nor to render like for like: He only contented himself to have set a bar against all those which had treated him evil and dealt unjustly with him beforetime: to the end they might be stayed, and might surcease from such wrongs.

This briefly is what we have to learn out of this place. And this rule is very necessary: For oftentimes when men are reconciled one to the other, they must be silent and then there shall need none other means: and he yet who shall have sustained the greatest wrong, he shall have more liberty and more boldness to justify himself against them that would make us believe that the Lamb has troubled the water. Let us mark well therefore, that when any shall have done wrong to his neighbor, if he come not to pursue his particular quarrels so stoutly, that he rest thereupon, that it shall be good that each one be advertised, and that he which has done the wrong, notwithstanding know it, confess it, and be humbled in it: but we see that this greatly profited not: so far off was it that Isaac pursued not the matter to the uttermost, although he saw that his admonition was not received, and that it touched not their hearts, to whom he had spoken: however it was, he dealt not spitefully against them.

Notwithstanding mark Abimelech who says:

"Like as we have been friendly unto thee, and have done thee no hurt, so swear unto us that thou wilt attempt nothing against us."

Abimelech not only hides the evil which he has committed, and would excuse it: but he boasts that he has done his duty wonderfully well towards Isaac: and this is the common manner, as we have said: For there is nothing more hard for a man than to condemn himself: although he feels himself faulty. Men will be drawn sooner to anything than to this lowliness, which yet notwithstanding is a token necessarily required to true repentance. For if a man feel that he have faulted, and have true repentance, he must needs confess himself guilty before God, and likewise towards his neighbor, when it shall be requisite.

And therefore our Savior Christ also exhorts us, that if we have any quarrel against our neighbors, that is to say, if we have offended them, that rather we should leave our sacrifices at the altar, to the end to seek agreement, than to flatter ourselves, and to harden our hearts, despising those to whom we are bound. Now he speaks of that time of the sacrifices: but that was as much as if he should have said, that we cannot pray unto God, nor do anything that shall be acceptable unto him, as long as we disdain to repair the faults which we have committed.

Now although God commands us never so strictly to humble ourselves, when we have offended, yet can none attain unto this way: and that is here sufficiently taught us in the person of Abimelech and of his companions. For men are so blinded both with self-love, pride, and arrogance, that they can not in any case be brought to this, to say: "I have offended": for they are always ashamed to confess their fault: and yet notwithstanding are not ashamed to be condemned

before God and his Angels: and yet when they have remorse in themselves, they must condemn themselves in spite of their teeth.

They can trimly trace out all the ways that can be to maintain their corruption, they have their goodly starting holes, to uphold themselves in their mischievous cause: but when they shall have won both great and small, whether it be through corruption or favor, or by any other means, and all the world stand for them, yet must they in the end come to the judgment of their own conscience which they cannot abide: and as I have said, there they shall find themselves to have gotten nothing by all their fetches and starting holes.

For maugre their beards will they, nill they, they must feel themselves guilty before God. Now when this is set before us, it is not to the end that we should sleep in any such vice: but to the intent, that we knowing ourselves to be subject unto it, should the rather seek for remedy. When Moses says, therefore, that Abimelech made as if he had well acquitted himself towards Isaac (and we know the contrary by that which has been rehearsed) it was not only to show that Abimelech was a hypocrite & a double man: but it was also to set a looking glass before our eyes, to the end we might know that there is not any one amongst us, which is not inclined to flatter himself, and who is not bent to bolster out an ill cause: although he were sufficiently convinced to have offended, that yet nevertheless pride would not suffer us to submit ourselves.

Lo then Moses' purpose and drift. So then, what have we to do? that every one gauge and sound himself to the bottom to find what is in him: and after we have duly examined ourselves, we shall find that there is not any one of us that would not hide his faults, and that would not wrong his adversary, when we have any quarrel: and hereupon it is that we seek out goodly colors to excuse ourselves, and

starting holes & delays: & turn (as they say) black to white, and white into black, that we might justify ourselves. Seeing therefore that we are subject to such an evil, let us fight against it. For it is not enough for us to feel our vice, but we must forsake it, & in forsaking it, we must yet resist it, albeit we can not altogether get the upper hand of it. And when we shall come to put this in practice, & shall have offended this man here, and that man there, let us not look upon men to blear our eyes: but let every man withdraw himself into his own secret, & say, Go to, what can I do now? It is true that I might justly do wrong unto mine adversary: for he has offended me thus & thus: but notwithstanding am I innocent before God & his Angels? It is meet that I begin to judge myself. For although that I be a poor blind wretch, yet for all that I feel in myself that I have offended, & I cannot lie unto myself: & in the meantime will God be deceived? When I have cunningly dissembled, will not he find out the least drop for all that.

So then there is no other mean to be absolved and released before God, but this, that I condemn myself. Mark then, I say, how we ought to practice this doctrine, and to apply it to our use and commodity. And to be short, howsoever we offend, let us note that repentance contains in it confession, not to go and whisper in the ear of a Priest, as was done in the Papacy: but a confession to give glory to God, and likewise to make amends for the fault which was committed against our neighbors. And therefore, they who committed any wrong or outrage against another, it behooved them to labor the amendment thereof, in humbling themselves, and howsoever it was not to be ashamed to say, I have offended you: I pray you forgive me. For mark also how we shall obtain favor and forgiveness before God, and by what means those wrongs we have done to our neighbors shall not cry out for vengeance against us: For undoubtedly, although they to whom we have done the wrong, content themselves, and think no

more of it, yet the evil shall be enrolled before God, & cry more loud before his majesty, than if all men were armed and set themselves against us. So then, to the end our faults may be blotted out & defaced before God, & that there be no cry that may hasten the Lord to judgment against us, by reason of the offenses that we have committed, let us learn in such sort to appease all strifes & quarrels that every one may prevent it by humbling himself with an upright & pure confession. This is that we have to mark upon this point.

Now on the other side, we see as I have already touched, that Isaac had not as a man would say, a heart puffed up, neither that nourished any manner of rancor against such as had been his enemies: for he pursued them not, he had indeed special cause against Abimelech and his company: For as Saint Paul says, they which are not of the flock & body of the church, we cannot judge them, to the end to bring them to repentance, as we may those which make profession of Christianity, who ought out of hand (as much as lies in them) to receive admonition of their faults. For this is the order which God has set among all those that are his, that we should be subject to receive admonition both from great and small.

So that there is, as it were, a mutual jurisdiction without the sword, and without authority, if we do our duty. For everyone having the word of God in his mouth is as a judge, to show his neighbor the faults which he has committed. He shall be a judge in one respect & he shall suffer himself to be judged in another. Mark then, how we judge those that are of the household, as Saint Paul says, that is to say, such as are of our body, and of the Religion of the faithful, and of the children of God. But those that are without, although we condemn them, yet cannot we call them so familiarly, to say, "Thou hast offended." For they have no such acquaintance with us, and

there is no such mutual right, as there is amongst the members of the body of the church.

And this is the cause why Isaac deals not so earnestly with Abimelech and his people, as if they had been knit together in one faith, & worshipped the same God, and had been of one Church, and had had one and the self-same order established among them. It is very likely that Isaac would not have passed this over to have said unto him: "What? Come you hither with your braggings, making as though you were my good friends, and had used nothing but courtesy towards me? And what courtesy was that to deny me water, yea and to dam up the wells that I had dug by mine own labor and the sweat of those that were mine? And this could bring you no loss or hindrance: and yet through malice you have gone about to put out mine eyes: and in the end you have driven me out and have not suffered me to dwell amongst you. And what friendship was this?" Isaac therefore might have stood to have maintained his cause, if Abimelech had been capable to have received such reproof: but it was enough for him freely to have laid open his affection. For seeing Abimelech would not be corrected, neither had any such repentance as was requisite for him: thereupon he leaves him.

So then, when we shall have labored to bring those to repentance that have offended, if we see them obstinate, we can no further press or urge them. It is true that if they be members of the Church, we must follow them, to the end they continue not obstinate, and if they will not endeavor to open themselves, and that we see they will not be displeased with their faults, that yet nevertheless we hold them as vanquished. For mark how it behooves us to handle them who are so wild and hard-hearted. "My friend, now thou showest thy impudence: before I well perceived that thou wast strayed out of the right path: but now I see that thou art altogether desperate and

without hope: For thou dost manifestly despise God. And what gettest thou either in this or in that? For thine offence is well known." And thus we may very well beat them down, who imagine through toughness & stubbornness to win their cause. But if we have to do with those, which have no acquaintance with us, and are not our brethren, let it suffice us to have shown them the truth in one word: For this shall be dearly enough bought of them, if they think not better upon it to humble themselves.

And for our part when we shall be reproved for any offence, let us not wait for any long process and such great inquests to be convinced as it were by fine force of many witnesses: but let us receive correction patiently as soon as it shall be offered us, & not be like to those that throw up a handful of ashes, to take away the clear light: let us therefore confess our faults: for this is the only remedy, except we will resist God: & let us know that when any warning or admonition shall be given that then God would have his grace felt of us, and that he is careful to draw us back, to the end we should not perish, that we should not remain obstinate, and that Satan should not take possession of us.

Let us know this, to the end we may come to repentance and true lowliness. Now Isaac shows yet better, that he keeps no mind of revenge or enmity, although they had offended him: For he prepares a banquet, and they eat and drink together. Lo here a point which we have well to meditate upon. For this also shows, how that we must fight against our passions, all the time of our life: so that this is as it were the ABC of Christians, not to requite evil for evil: but contrariwise to render good for evil, and to get the victory in this matter: which cannot enter into our fancy. This I say, is as it were our ABC: and there is no such perfection in us, but that we should begin here: That so soon as we desire and have a will to serve God, it

behooves that we be spoiled of all bitterness, hatred & rancor, of all desire to revenge, not only to forgive our enemies without procuring of their hurt: but also that we be ready to do them good. But now who is he that discharges himself herein of the hundredth part? But we shall find, albeit it seems that many are (as they say) petty Angels, and have nothing but a fervent desire to serve God, & to honor him, yea & there is nothing in them but love, & they are therein resolute & settled: yet as soon as they be provoked, the poison so breaks forth and afterwards dwells so long in them, that they keep the remembrance of some small offence, in their hearts all the time of their life.

When we see therefore that we can not be purged at the first day, nor the first year, of this cursed affection of revenge, so much the more we must apply this remedy, to the end we may be ordered and governed by the spirit of God: not to remain asleep in enmities & rancors: but willingly to forgive them, and to be thoroughly patient in all things. And so, we shall have well profited all the time of our life, when we shall have learned, to what use this history of Isaac is rehearsed unto us: that is, that he prepared a banquet for his enemies, not in a ceremony, or for fashion sake only, but to show that he was pure & clean from all malice, and that he had forgotten and buried all the offences, whereat they might pick any quarrels. Now it is said a little after:

"That they made a Covenant together, and swore each to other."

It is true that Isaac had the hurt, when the other demanded of him, that he would promise & swear unto them not to wrong them nor hurt them: For they had had sufficient proof, that they had not found him a violent man, nor one given to do any harm. Wherefore come they then to disquiet him farther? He might have put all this back:

but he yields something of his right: as when we would purchase peace amongst men, we must always have this mean, not to give it them wholly, who have done us wrong: but for all that, not too extremely too challenge and hold whatsoever belongs unto us, without yielding unto them one crumb thereof. For if every man should be so given to his own particular right, men could never be united and knit together: and although they were, they could never cease from day to day to have new occasions to devour and eat up one another. There is therefore but one way to nourish peace and concord: and that is, that no man seek that which is his own: as also Saint Paul makes mention thereof, speaking unto us of Charity, 1 Corinthians 13. Chapter, where he says expressly, That Charity has this property, Not to seek her own.

And further, when he exhorts us to live peaceably, and that we should love brotherly fellowship, and that none of us should give himself to ambition, nor have a desire to be more, greater, and higher, and to have the upper hand: For the word which he uses, means, there should be no desire of superiority or having the upper hand. Now, as long as we shall have this desire (as I have said,) Lo as it were a fire blown up and kindled: there are a thousand ways which Satan will find to set us at such discord, at war, dissension, & such contention, that it should seem we would overthrow all. So, let us mark well, to the end that we may dwell in friendship & brotherly concord with our neighbours, it behooves every one that he forsake and yield of his own right, and that every one keep not this extremity, to say, I will keep whatsoever is mine, & will pursue it, and forgo nothing by no manner of means whatsoever. When we shall deal thus, certainly the Devil will always find some cunning, to kindle the fire of discord and strife of words, & in the end of war. This therefore is that which we have to learn concerning this text. B

ut here by the way we see that it is lawful for the children of God to enter into league & friendship with heathen people, and such as profess nothing but false religion: as long as it is not to join ourselves with them, not to draw in the same yoke. For we must mark well, that admonition of Paul, who says: Take heed that you draw not in the yoke together with unbelievers: For he speaks this by way of comparison, as if two oxen were coupled together, to draw in one yoke, they must one answer the other: & though they be wild & sometimes straggle, yet being tied together by the necks with the yoke, they must follow the same train. Saint Paul would show us, that we must not be coupled with unbelievers, in such sort, that we be holden with their chains, and that we be so entangled with them, that we consent unto evil, neither in any respect to be tied therein: but only for to nourish peace, to stop outrages and violences, it shall always be lawful for us to enter into league with them.

Let us take heed therefore that we be separated from all their malice, and therein that we have no acquaintance with them, & especially that we condemn their iniquity as much as lies in us, so as we be not so much as companions and brethren with the wicked, no not complices: as it is said, especially in the 15th Psalm, that we must hate them. But nevertheless, to stop their rage, and to take away all occasion of hurt, and to shut the door against them, to the end they put not in practice their lewd enterprises, we may well meet with their evil by making league with them, to the end they may not flow to all licentiousness of evil, when we shall have put such a bar first before them. Yea we see that God has showed us this favour and grace, that we should take his name to witness, to the end we might be assured either of other: whereby he shows, how acceptable a thing Concord amongst men is unto him, & in what detestation he has all quarrels, wars, wrongs, hurts, outrages and oppressions, which men shall do each unto other. For this is no small matter, that God gives

his own name so to be used, and as it were, pawns it. And when a Prince must give some of his children for hostage, he will do it with great difficulty and much ado: but our Lord gives his own Name for hostage, when there is cause of nourishing peace amongst us, yea and when the matter stands so, that Concord must be had with infidels, to the end they may leave off to rage against us, and not hurt us.

Seeing then God has vouchsafed to lend his own Name to this purpose, so much the more ought we to be bent, to seek by all the means that can be, that men may be peaceable, and that we have no quarrels with them, yea that we seek to appease them that are raised up: we must (as much as lies in us) prevent them: but yet if we cannot altogether perform it, when we shall see any quarrels begun, we should endeavour to kill it: yea by the means that I have already spoken of: that is to say, by forgoing our right, as much as shall be possible for us. This then is the sum of what we have to learn. Now it is not said in this place, in what form they swore: but we shall find afterwards, that Isaac always made his oath unto the living and everlasting God, rendering honour unto him to whom it belonged, albeit he had to do with heathen people, who had forged idols and corrupted the true service of God through their own superstitions: yet continued he in his own soundness. Thereupon it is said, that his servants being returned, (as we expounded yesterday) they said unto him: We have found living water. And after he adds concerning Esau:

"That he took a wife from among the Hethites, yea two wives: which were bitter to the souls of Isaac and Rebecca."

showed him that he should be assured from thence forth that none should hurt him, seeing the king himself of the country was come to

seek him, but also he had water given him, which he might enjoy peaceably and quietly as his own.

When therefore our Lord shows this great favour towards Isaac, let us know that he tempts not his above their strength, but always sweetens their afflictions in such sort that they shall not be as it were ever oppressed & quite overthrown: and let us hope, that altogether like as Isaac was upheld, and that God after he had afflicted him, looked also again unto him to give him somewhat wherewith to comfort him, so likewise must we wait, & then we shall not be deceived, if we rest there. For God knows our frailty, and there is no doubt but he will always give us such taste of his mercy & favour, that we shall have good cause to bless his name, and have no occasion to grieve ourselves in such sort, that we know not how to comfort ourselves any more in him.

But the principal point is, that Esau took two wives from among the Hethites. Here we begin to see already that Esau was not only once profane, but that he went on in that course, and gave himself wholly thereto, as we have showed heretofore, that after he had well filled his belly with the pottage that Jacob his brother had prepared for him, & when he had eaten & drunk, he went his way, & despised his birthright.

Moses also rehearses now that he took two wives from amongst the Hethites: for if he had had any remorse within him, & that he had esteemed the promise of the spiritual inheritance made unto his father, it is certain that he would have held himself as separate from all those people. For he knew full well, how his grandfather Abraham had behaved himself in that point, that he had made his servant to swear solemnly, that he should not take a wife for his son Isaac in that land of Canaan: he knew that his mother was sought after, in a

far country, in Mesopotamia, because God would have this house as it were apart, & would not have it mingled & mashed with those of that country.

What does he therefore, when he takes two wives of the inhabitants of Canaan, whom God had accursed? This was as much as if he had forsaken the promise of salvation, and as though he had renounced, to make any more reckoning thereof than if it had not been worth a straw. Lo one testimony already how Esau made himself unworthy of his birthright: & this came to pass because he was not governed by the spirit of God, as also we have showed before, that God will so hold in & keep his elect, & in such sort ratify & seal in their hearts his goodness & fatherly adoption, that they shall soar up to him, & despise this world, to the end they may rejoice in those spiritual benefits he hath prepared for them: but contrariwise, he lets loose the reins to all those whom he has rejected, in such sort, that they harden themselves: & although this be not done all at once at the first push, yet notwithstanding a man shall find in the end, that there is no seed of the fear of God, nor of godliness in them.

This, therefore, is the thing we have to bear away upon this place. And hereupon let us learn in such wise to behave ourselves that always we labor to sunder ourselves from them that would draw us to destruction: For it is without all doubt, that if we live over familiarly with the contemners of God, they will soon defile us: their fellowship and conversation is a deadly pestilence. And so much the rather it behooveth us to walk with carefulness herein, taking good heed unto ourselves that we defile not ourselves with the filthinesses of this world.

And let us in the meantime acknowledge that it is also a wonderful providence of God that he would have Esau to take two wives in this

country: For this was to this end, that he might be as it were cut off from the house of his father Isaac: he loved him dearly, and although his wives vexed him, yet for all that he could not withdraw his heart from Esau, knowing notwithstanding that God had rejected him. And herein he resisted God, without ever thinking upon the matter: but God wrought therein after another manner, when he saw such infirmity in his servant Isaac, he brought to pass in the end that he must utterly forsake his son Esau. Mark then how God ruled all in such sort, that his church continued always in her smallness, as it were hidden under the earth, as though it had been nothing there remained no more but Jacob, as we shall see oftentimes, and Isaac was half spent: he was three-score years old when his children were born, and now was Esau of the age of forty years when he took his wives: Isaac therefore was very old. And concerning Jacob, he was also forty years old, and yet was not married. And where then was this stock? It should seem that the Church must quite perish, and all the promises of God be utterly abolished: but although it were so small, that it was contemptible in men's judgments, yet we see that God so well governed his Church, that it remained pure and sound, and that which was profane was cut off from it: as if a house should be swept, and the sweepings be cast out of doors. So fell it out that Esau was rejected, and that Jacob remained alone, as also the heritage was appointed to him.

But now let us fall down before the high majesty of our good God, with acknowledging of our faults, and praying him, that he will make us to feel them in such sort, that it may serve to make us continually to mourn before him, and to ask pardon thereof in such sort, that we may labor to resist it, and more and more be withdrawn from it, until we shall be thoroughly clothed with his righteousness. And that he will support us in our weaknesses, so as we leave not off to call upon

him as our father, although we fall many ways. So let us all say, O Almighty God, Heavenly Father, etc.

The Eleventh Sermon of Jacob and Esau,

Genesis 27.

3 Now it came to pass when Isaac was very old, and his eyes began to be dark that he could not see, that calling Esau his elder son, he said unto him: "My son," who said unto him, "Here I am."

4 Then he said, "Behold now, I am waxed old, and I know not the day of my death:

5 Therefore take thy implements unto thee, I pray thee, thy bow and quiver: and go into the fields, and hunt some venison for me.

6 And providing some delicate dishes for me, even as I love, bring them unto me, that I may eat, and my soul may bless thee before I die."

7 (Now Rebecca heard Isaac when he spoke thus unto Esau) Esau went therefore into the field to hunt venison which he would bring.

8 But Rebecca spoke unto Jacob her son, saying: "Lo, I heard thy father speaking unto Esau thy brother, saying:

9 Bring me venison, and provide me some dainty dishes which I may eat, afterward I will bless thee before Jehovah, before I die."

WE saw yesterday how Esau, by his marriage, showed sufficiently enough that he had no great care concerning that blessing which had been promised to the house of Abraham, his father. For this was the

stock which must possess the land of Canaan. It must, therefore, needs be that the people who dwelled there then must be quite rooted out, and this land be wholly dedicated to the people of God. Likewise, it must be purged from all pollutions. See how Esau mingles himself amongst them, whom God had already condemned. This, therefore, was a sign that he had fallen from God, for otherwise, he could not have drawn near to that people. And if he would have been an heir of the promise, he should have always kept himself as one listed and chained in, and not have mingled himself, which was no other thing but to stop the course of the grace that was promised. But as we have seen, he took wives from among the Hittites. Mark then how he renounced, as much as lay in him, the grace of God, through which the whole stock of Abraham must possess the land of Canaan for an inheritance. But there was yet a second fault: for he took two wives, which was contrary to the law of marriage, as we have seen. For the sentence which God had pronounced to rest upon was that a man shall have a helper, and not two or three. And further, when Eve was created, and that she was given to Adam, it is said that they should be two in one flesh. Mark then the rule which men ought always to keep. So then we see that Esau even broke the bounds of all honesty, yea of nature itself, and that he was as a beastly man in this behalf. It is true that his grandfather Abraham had two wives: but herein he was to be condemned.

And besides, it was not his desire that provoked him thereunto: but his wife, through overmuch haste, brought him to it. And when everything shall be well weighed, it was an inconsiderate zeal that he had to enjoy that which God had promised him: that is to say, that his seed should be blessed. Now he had no children. He therefore took a second wife: but this was, as I have said, to pervert the order that God had established. He committed evil therein: but in Esau, what can we allege, but that he was a dissolute man, and had nothing

but vice and wickedness in him, so that he could not distinguish between marriage and whoredom? And this is the cause that he took two wives. Now it is very true that in this time, marriage was ill-kept amongst the peoples of the East: for they were always much given to their fleshly lusts: in such sort, that beyond that which is called polygamy (that is to say, plurality of wives), they committed incest also very commonly. And this was a nation very beastly in this point, that they made no account to profane marriage: but this custom does not therefore excuse Esau. And so, let us mark well that this shall be no excuse before God when we shall say that every man does so, and that we have a great sort of companions: let us not think to be free thereby before him. Notwithstanding when vices do reign in a country, and men make a law against them, if some neglect them, every man flatters himself, and every man takes for his warrant those which have led him to destruction.

And (say they), such and such do it well, and afterward when men come unto them and say to them: wherefore do you so? Oh, see such a one did it well. But we shall all be put in a bundle together, and God knows very well how to wreathe us up altogether like thorns when we shall make a cloak of their vices, who ought when they do evil to be an example unto us, to make us flee them. But notwithstanding all this, that Isaac is yet blinded with the love of his son Esau: he saw him now too degenerate out of kind, because that he wallowed (as it were) a swine upon a dunghill, because he made a covenant with those people whom God had rejected: and further perverted the order and institution of marriage: yet notwithstanding, his father bears all this. It is said that the wives of Esau did as it were spur him, and that his heart was wounded therewith: but so it is that the love of his son did always hold him back.

Now there might well be some virtue: but this means not that everything was therefore praiseworthy in him: no, he wanted much in that behalf. For he should have had his son, however old he had been, in detestation, for as much as he was so estranged from God, and because as much as lay in him, he had made the promise of salvation of no effect. For what might have become of the Church if the stock of Abraham had been joined with those people? Isaac therefore ought to have been more touched to see his son so profane. And seeing he saw this beastliness in him, that he made no matter of it to have two wives: and he would have had them by dozens if he had been able to keep them. When, therefore, he bears with these faults in his son, it is very certain that he offended God. For unless fathers use severity and correction when need requires, when they see their children to be so wicked they are guilty, inasmuch as they fail in doing their duty. Our Lord has given them authority over their houses and offspring. And wherefore, unless it be to the end to keep them in awe and to restrain them, that they may render an account when any evil shall be committed in their family? Lo, then a fault shameful enough in Isaac: but yet he exceeds farther in doting so upon his son Esau. It is said that his eyes began to fail him, for as much as his sight was dim: but it is certain that this foolish love which he bore to his eldest son blinded him much more than his age or the lack of his bodily senses: for he ought to have marked (as the truth was) that God had preferred Jacob before Esau, and yet nevertheless he resisted it, as we have seen before, when it was said that he loved Esau, and that Rebecca loved Jacob: and this love of hers was an obedience that she yielded unto that heavenly revelation. For God had pronounced this sentence before, that the elder should serve the younger. Rebecca was a great deal better advised than her husband. But he continues still as we may see in this place, and it seems that he would have resisted God. It is very certain that his

purpose was not such: but he is in such wise ravished by his affection that he forgot himself and had no discretion and judgment.

And hereby we may see how we ought always to suspect our affectionate passions. For they rush upon us always to butt against God. As a bull chafed pushes with his horns, so our appetites and desires drive us and ravish us, in such wise that we make war most notoriously against God, yet without ever thinking upon it: it never comes into our memory, "This is forbidden me, God has condemned and rejected it." We have therefore many times our senses so encumbered that we keep not either the way or the path. And hereof we see an example in Isaac. For all the time of his life, he was as a looking glass of holiness, and led as it were an angel's life, keeping himself in the fear of God: but herein he so faulteth that God is nothing with him. He treadeth under his foot that which he had understood by his wife: that is, that now the right of the firstborn was given unto Jacob.

Nevertheless, he passeth beyond that. Now, this is a wonderful strange thing for he was notwithstanding the minister of God, and a prophet: and as soon as he had charge to give the blessing to him to whom God had ordained it, yet he dealeth as if he had been the keeper and appointer thereof. God had done him this honor, as if he should have said, "I will bless him whom I shall think good; but the testimony shall come out of thy mouth. Thou shalt be a messenger: especially that which thou pronouncest shall have authority of justice: it shall be authentic, which I will ratify in heaven." God had done him this honor: and yet he leaveth himself to be so snared in ignorance that he goeth quite contrary, specially from his duty, and from that which his office required. This at the first show should seem a thing intolerable: but God, who by his wonderful counsel directed him in such sort in this matter, that he turned darkness into

light, and showed that this was not a thing according to man's fantasy, that the inheritance of salvation should come unto this man or to that man: but that in spite of all men, he must have it to whom it was ordained and established to hold it, and that it must have its effect. But because all things cannot be understood at once, let us follow that order in rehearsing of it, which Moses used: and afterwards we will gather in the end the profit that this History bringeth unto us. It is said that Isaac, seeing himself now to draw towards his end, for as much as he was transitory, he saith unto his son Esau:

I know not the day of my death: And therefore go and hunt venison that thou mayst provide me meat according to my appetite, and which I love, and my soul shall bless thee.

Isaac, in saying that he knew not the day of his death, signifies that he saw himself to draw near to the grave already: For there is none that knoweth the day of his death. God would always hold us in suspense and doubt concerning this, to the end we might always be ready. Death (as it is said in the common proverb) is sure to all, but the hour of death is unknown unto us: and this is very profitable for us: for we see how men are given to their pleasures and are merry whiles that they think to have some truces or some release. And what should this be if we knew certainly of the end of our life? Every one would bend himself to all kinds of evil, and God should be despised even to the end. But when our Lord handles us short in such sort, that from the womb of our mother we are still besieged with death: as we see of young infants, who die before they come into the world: so far is it off, that we cannot live even the minute of an hour, but that as soon as we are born we are subject to death, as our frailty declares. For with what a number of diseases are we compassed? And to how many dangers and hazards is our life subject? So then, there

is neither young nor old that should not say by good right, that he knows not when he shall die. But the meaning of these words is as I have said: to wit, that Isaac knew well that he could not continue in the world. And indeed, although young people and they who are strong and in the flower of their age, ought to prepare themselves to forsake the world, and every hour to die while they live: yet do we most fail herein, albeit our nature warns us to give ourselves no more to the world. So that we have to gather of this drift of Isaac, that as every man sees himself weak and transitory, so that he draw his legs after him where he has lived long, that this (I say) should stir us up so much the more to prepare ourselves to die.

Now it is very true that he spoke here to no other end but to bless Esau: but so much this admonition importeth, that when we see death to approach, that we learn freely to yield up ourselves into the hands of God, and to glorify his name in such obedience, that we live no longer to ourselves: and after we shall have disposed of everything in such sort that there be nothing that holds us or lets us, from going cheerfully forwards when we shall be called. But when he speaks of the blessing, this is not to be understood of common prayer. For there is no doubt but that Isaac prayed every day for his children: and it is said here: "That I may bless thee before my death." We may then gather that this blessing whereof Isaac speaks was had in special regard: and indeed (as I have said) Isaac was as it were the warden and keeper of God's promise: and this treasure was committed into his charge and credit, to bless. And mark why the Apostle says, "The lesser was blessed of the greater," because it must needs be that in this case he must have his authority from God. This was declared more plainly in the time of the law: For the priests were ordained, not only to teach the people, and to offer up sacrifices: but also to bless, and the very form thereof was set down unto them. And

oftentimes when Moses speaks of this office, he sets the priests whom God had chosen to bless.

But they do this, in respect of their own persons, no otherwise than as figures: but this was to show that it belonged to our Lord Jesus Christ, to be a witness unto us of the blessing of God, and to ratify it towards us: as also he showed when he ascended into Heaven, and that his hands were lifted up, he blessed his disciples. He shows therefore that the truth and substance of these figures of the law, was fulfilled in him. Now he was so, before the law was written: for God would that Abraham should be the father of the church: and for this cause he blessed Isaac, as if the heritage had been resigned to him, which had been promised to him. Isaac now must do the like: for he received not the blessing for himself, but to the end it should always remain in his house. He must therefore be the minister of the grace of God: as we yet see at this day, that he communicates his benefits and spiritual gifts amongst us, by the hand of those whom he has ordained to this purpose. Men therefore cannot forgive us our sins, and yet nevertheless our Lord Jesus Christ uses this figure of speaking: "To whomsoever you shall forgive their sins, they shall be forgiven." Now yet for all that he has reserved this to himself as he protests in Isaiah. "O Jacob it is I and none others that take away thine iniquities." Now albeit God alone has this power to forgive sins, and to purge us from our spots: yet nevertheless, he does this by the hand of men. We have in Baptism an infallible token that God will not lay our offenses too our charge: but that we are as righteous and clean before him: and farther we have an earnest, that he will renew us by his holy spirit, to the end we should walk in all purity. Now this cannot be given us of men: but yet God makes them herein as instruments, and all through his favor.

Again, Is it in the power of any mortal creature, to make us partakers of the body and blood of our Lord Jesus Christ? And yet nevertheless in the supper when the bread and the wine are distributed, it is certain that this is not a vain and empty figure, but that all is accomplished, and that our Lord Jesus Christ shows himself faithful in this: For it is he who gives it: and it were too much to attribute it to those who are and can do nothing, to say, that they have our Lord Jesus Christ to communicate to them which come unto them to receive a morsel of bread, and a drop or two of wine. And indeed this is well shown unto us, when he says: "My flesh is bread from heaven." And he gives it after two sorts: one is, that which he gave, when he offered up himself to his father for the cleansing of sins. "The bread which I will give unto you (says he) is my flesh which I will give for the life of the world."

Lo then two kinds of giving: for he gave his flesh, when he offered it up for the satisfaction of all our faults, to the end that God might be appeased towards us, and that we might be released to become righteous. Now the second giving is that which he makes daily. Now if it belongs to Jesus Christ to give himself unto the faithful, who receive him by faith, it follows then that this ought not to be attributed to men, not as though they had this power: but only that Jesus Christ ceases not to apply this thereto. And thus it has been in all times: For God has evermore reserved to himself the praise of men's salvation: but this lets not, but that these may be instruments by whom he works. Lo then how this makes for Isaac, to show that he must pronounce the sentence of that blessing whereunto he was ordained. And indeed we see this in the doctrine of the Gospel: for what is the preaching of the Gospel? It is the power of God to salvation to all believers (says Saint Paul:) and there he speaks of that word which proceeds from our mouth. What, the power of God? Why, it is nothing in itself. It is true: but it pleases God to display his

power by the means of men, and would that his word should have such effect and power in the working, that it be as it were a key to open unto us the kingdom of heaven: as also he has compared it to the keys of the kingdom of Heaven.

So then, let us mark well that Isaac speaketh not here of any common blessing: that is to say of prayer, as when we bless one another, and when we pray that God will show mercy to our neighbors, and that he will give them that which he knoweth to be fit for them. And thus much concerning blessings. But Isaac knew that he was ordained the minister of God to dispense that treasure that was committed to his charge. And this is worthy to be noted, to the end that we hate not the doctrine that is preached unto us, knowing what it importeth. For there are many fantastical men that refuse all inferior means, and would without wings mount up above the clouds. And is not God, say they, sufficient to teach us? Is it not he that giveth faith? And is the Holy Ghost in the hands of men? What need have we to be preached unto? And to what end is it to read so much? All this is superfluous: For God can sufficiently inspire us, without having our ears so battered with the tongue. For he hath all that is needful for our benefit and salvation: and he will bring it to pass. And must men then hold him as it were bound to them? And must the power of his spirit be mashed and mingled with those inferior means as though he were not at liberty? Lo what these fantastical spirits say.

Now they consider not that God is not tied and bound to men when he useth their service: for he doth it as it seemeth good unto him. It is true that faith ordinarily cometh by hearing, as S. Paul saith: so that we cannot have faith unless it be by men. And cannot God as well do it otherwise? The question here is not of the power of God but of his will, and of that which he hath ordained. And therefore when we shall say, And cannot God do this and that? He can do it:

but seeing he will that it be otherwise, we ought to rest there. So then, let us learn to receive this doctrine which is daily taught us, with all reverence, knowing that when we shall have this testimony, that our sins are forgiven us, all is ratified in heaven: as if God himself should speak: For he will not have us to esteem his truth according to men, who are brittle and liars and amongst whom there is nothing but vanity: but he will have his truth esteemed for itself sake, and for its own nature. And in the meantime, let us have this sobriety and modesty therein, to submit ourselves to the order which he hath established. And thus much concerning this word of blessing.

Now here Moses begins to rehearse how Rebecca found out a subtlety and craft to rob Esau of his blessing, and to transfer it to Jacob: and after that we have spoken of the vices of Isaac, we see the like in his wife Rebecca: and yet nevertheless they both believed in God: notwithstanding that it was so darkened and bewrapped, that it could hardly be discerned. That Isaac had a true faith: and that this proceeded from a true zeal, it appeareth plainly: For if he had not been thoroughly persuaded hereof in himself, that the heritage should be given him which was promised to him, and to his seed concerning this blessing: What had this been? Surely but a crafty part and a thing of nought. Isaac therefore must needs be resolved, howsoever he saw himself as it were already in the grave, his life to be spent, and to have but a day to live: howsoever this were, yet nevertheless he always held this sure which was said unto him: to wit, that his family should be blessed, and that God had chosen him, and that this was not in vain, and that albeit he saw not the fulfilling of these promises in this world, yet notwithstanding that God was in heaven, and that neither he nor his should be deceived: but yet they must wait for this.

Wherefore Isaac having fought all the time of his life against all the temptations which might have overthrown him, doeth yet in death persevere in faith and patience, and doth this honor unto God that he doth boldly trust in him. For whosoever trusteth in God shall never be confounded. Isaac had this, and this was a very excellent faith. For see a poor wayfaring man: it is said unto him, thou shalt be the heir of this country, and yet notwithstanding he had no water to drink as we have seen. Now notwithstanding death doth threaten him: yet knoweth he not when it shall be, saving that he is altogether ready for it. And yet for all that he despiseth both Satan and the world, and remaineth steadfast in this, that God will not deceive him: and that it is all one to him whether he die, or whether he moulder in the ground: so that the truth of God may yet continue, and have his full virtue and power. Lo Isaac, he who seeketh not for the world, but forsaketh all his senses and remaineth steadfast: and doubteth not but that God had mercy on him and on his stock. Herein as I have said we have good cause to praise him: and yet in the meantime he was so blinded with the love of his son, that he fought against God, though he never once thought thereof. This was not a manifest rebellion nor of wilful malice: but it was because he was sluggish and knew not his office but in part. He knoweth very well that God would advance him to such a dignity, that he might be the messenger and witness of this blessing: He knoweth this, and notwithstanding on the contrary part he is deceived. He had therefore in this case a particular Faith: he had a good zeal mingled with the affections of the flesh.

But let us come to Rebecca. Rebecca behaved herself here with foolish rashness: for what an attempt was it, for the blessing of God, to be profaned through craft and lying? yea, (I say) lying so foul as nothing could be more. The matter was here of the salvation of the world, the question was of having Jesus Christ whom God should

send for a Redeemer. But how proceedeth Rebecca therein? It is certain that a thing of such importance ought to be handled with all fear and lowliness: what a thing is it then that she cometh foolishly to attempt that which seemeth good unto her, in so excellent a work of God and which surpasseth all others? For Rebecca knowing well that the blessing which she sought for her son Jacob imported that he should be head of the Church during his life, and that of him should come our Lord Jesus Christ: doth not withstanding overthrow it, that she careth not to lie, to falsify, to pervert all: and also it seemeth, that she setteth out the grace of God but in a mockery and contempt: For this was to make it to be basely esteemed, to say, that it should come bewrapped about the neck of her son, and in the hands of skins, colouring that he is hairy, and seeming to rob Esau of all his ornaments: and again that she maketh her son to lie: and farther Jacob, who went to seek a Kid which she causeth to be sodden, and maketh him believe that it is Venison: And after that he had the smell of the garments of Esau: to be short it might be said that she would have overthrown the election of God.

Lo, therefore, very foul faults, and yet all this proceedeth from an excellent faith, if ever there were any. This is very strange: But we may easily judge it. Wherefore then had Rebecca regard? She loved her Son Jacob, and what should it avail him to have been blessed through deceit? For this was neither to get him riches nor profit in respect of the world: yea which is more she layeth him open to the wrath and curse of his Father: Again she knew Esau who was full of venom, full of fierceness, spite and wrath: and indeed we shall see afterwards, that Jacob was in danger of his life: Rebecca knew all these things, notwithstanding she setteth fire on her house, where she might have kept her darling with her, to have been always with him, to have administered that unto him which he might have needed in the world, without putting him in any such danger. But

what did she? she had printed this in her heart that the birthright belonged unto Jacob, as God had promised her, and so she would obey God, and esteem this birthright, although it was nothing accounted of amongst men: as we shall afterwards find, that Jacob called Esau his Lord, that he humbled himself before him, yea, even to the bowing of the knee.

Now although that this same birthright were worth nothing in respect of the world, yet doth Rebecca greatly esteem it. See then undoubted and sure testimonies of a great and exquisite faith which was in her, that she would obey God in despite both of her husband and all that he had: so that she might execute that which God had pronounced, she passed not: And that she esteemed these spiritual blessings more than anything which was in the world. Lo then the undoubted marks of her faith, she had so great zeal that she forgot herself and regarded not any whit whatsoever mischief might come upon it. And why so? Forasmuch as she conformed herself to the will of God: and forsook her eldest son, and cast off all motherly affection: and knowing that he must be cut off: very well says she, let him go as a rotten member forasmuch as God hath so ordained. We see here in Rebecca notable virtues mingled with vices.

And hereby we are admonished to walk in fear, albeit that God give us a singular affection to meditate upon him, notwithstanding we shall always be in such sort wrapped in darkness, that when we imagine to do the best we can in the world, yet there shall be cause for us to amend when God shall call us to a reckoning. And in good sooth, there is not any one which doth not prove this to be true: for although that this be our mark, to strive thither whether God hath called us, yet do we make so many false steps that it is great pity to see: and they which run more swiftly do bring themselves in order to God, yet for all that, they go out of the way and have many outlopes

& 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.

Now this may well be in appearance: but notwithstanding God yet reserves some hidden seed: as we have said, that the fire may well be choked, and yet not altogether quenched, when it shall be raked up under the ashes. For all our affections, the riches, honors and pleasures of the world, are as ashes to choke up this light of God, which ought to guide and lead us. But our Lord having pity upon us, brings to pass, that a little after we acknowledge our faults: and whereas we were so cold, yea as it were altogether frozen, we begin to wax warm, in a good zeal, and to return unto him.

Lo, then, how GOD accomplishes that in his faithful, which we read here of our father Isaac. But this is not spoken to the end we should therefore tempt God, as though it were permitted unto us to suffer ourselves in such sort to be carried astray by the Devil, that our faith might be (as it were) asleep in our hearts and souls: For it will not always fall out that God will awake those which are asleep, and call them again which are estranged from him. Let us learn therefore to walk in fear and carefulness: and especially when we shall find men so dull, that they shall be as it were altogether blockish, and that their faith shall be as it were dead in them: let us learn to fear so much the more.

What holiness was there in David? And yet nevertheless we see that he was for a time, as a man quite desperate. Afterwards, having committed such an abominable fault, to have ravished the wife of another, and to have caused her husband wickedly to be slain with such villainous treachery, that he deserved to be thrown out from amongst men: after all this, we may see, what manner of Prophet soever he had been, what fear of God soever he had in him before: to be short, albeit he were a mirror of Angelic perfection, we see that he was as an Ox or a Hog, he knew nothing, he had no remorse, it seems that God had given him up into a reprobate sense, and had stricken him with a spirit of blockishness: yea and when the Prophet comes unto him alleging this comparison, and speaking unto him of a neighbor, that through violence had oppressed a poor man: O he knew well to condemn others, and in the meantime thought nothing of himself, till that the Prophet said unto him: "It is of thee, it is of thee that I do speak." Until that the Prophet Nathan said unto him: "It is thou murderer that hast done such a deed:" until that he came to give him a blow with a club, as it were a chafed Bull, he continues blockish in it: and forasmuch as the Devil had won him so far, that he

was as it were drunken, yea altogether bewitched, it must needs be that God even thunder against him.

When therefore we see such like examples as this which is here rehearsed unto us by Moses, that Isaac the chief of the Church, is as it were blind herein, until that God had revealed it by force: so much the more (as I have said) it behooves us to take good heed to walk in fear and carefulness: and in the meantime let us learn when GOD gives us such pushes and spurs, to make us return unto him, whereas we were before as it were insensible, and have gotten through long custom such a strong savor: When God gives us the grace (I say) to call back ourselves unto him, that we be moved as becomes us, and that it be not to wipe our mouth after we have said in one word, that we have faulted, as there are many: but that we follow that which is here taught us by Moses that Isaac was afraid. And how? very greatly, yea wonderfully. For it is impossible that we should come to repentance, unless we have a heaviness that must torment us and we be as it were in hell, to feel our wretchedness, and be therein confounded. Until so much be wrought in us, that we be come thither, it is certain that there shall be no repentance in us. This teaches how we must practice this doctrine: to wit, That when our Lord shall have touched us, that on our parts we be as it were wounded to the bottom of our heart, and that we be so astonished, that we return no more to our slothfulness and negligence, wherewith we were for a time overwhelmed.

Now Isaac yet shows his faith better in saying, "He shall be blessed." For he knew that God had ordained him to this office, and that he spoke not in his own name. For the sentence of God cannot be called back; it behooves therefore that he keep him there. So we have farther to gather from this place that we have already touched: that Isaac here passed not his bound, although he had failed through

ignorance, and been deceived in the person, yet he always kept a good principle: to wit, that he had executed that which GOD had committed to his charge: and that therefore this must remain concluded, and have its effect.

Now this is said for our instruction: For we know that at this day our Lord would have the remission of our sins too be shown forth by the mouth of men, he would assure us of the inheritance of everlasting salvation, and also would have his adoption to be declared unto us. Now we must needs have whereupon to resolve ourselves: For if we have not full assurance of our salvation, and if we cannot call upon GOD, it is as much as to shut the gate of Paradise against us. But in the meanwhile, lo, a man who speaks and says, that he will pardon our sins, and yet he is a sinner himself. Again, he promises us the Heavenly life: and [missing text]

brittleness. Lo then that which we have to learn upon these words, "He that hath been blessed shall be blessed." And how so? Had Isaac that Privilege therein, to say that that which he had pronounced should stand? After he had eaten and drunk, and further being a poor blind man, being so blockish that he knew not what he did: being so dull that hearing the voice of his son Jacob, he suffers himself to be led as a poor beast: and yet nevertheless says, "It shall stand?" Yes, but acknowledging his fault, he is confounded, and nevertheless he continues: For he knew whereto God had established him, and thereupon he gives glory to God, and quite casts down himself from his own understanding, knowing well that he had nothing of his own. And so, let us learn that Isaac so ordered himself, and in such sort rested upon the word of God, that he altogether renounced his affections wherewith he was before time carried away.

In the meantime we have here a good rule concerning ourselves, whereby we are warned that when we shall be taught, although this be done by the means of mortal men who are sent unto us, that God does accept us and account us for his own, that this ought to suffice us, and that we may despise Satan and all temptations, & all things that may come in our brain to shake our faith. And thereupon it is said, That Esau cried out, yea by yelling and roaring, and that he howled as it were a wild beast, and that he desired notwithstanding to be blessed: and that his father said unto him:

Lo, it must needs be that the first blessing hold; and that then he despised his brother Jacob, and said: It was right that he was so named. For we have declared before that Jacob's name was drawn from a heel, as if a man should have called him Heelholder; and this was because he held the heel of his brother when he should come forth of the womb. Now, says he, he has given me a blow with his heel. As if a man should say, when a beast rushes upon him, that he has stricken him with his heel. Now, Esau applies this to his brother: He has supplanted me twice now (says he). And this word also comes of Tripping, when a man gives one secretly a blow with his foot, and makes one to fall. He says then, that he has already tripped him twice with his heel. The first time when he took away his birthright, and now when he took away his blessing.

Now here we have to note in the first place, that which the Apostle shows us, to wit, that albeit Esau wept and mourned, notwithstanding he obtained no place of repentance: for he came thereto over late. And this is according to the exhortation which we have made heretofore. It is said that we must not be profane as Esau was, that we must not be given to the earth, nor to all that which concerns our bodies and this transitory life, in such sort that we should forget the heavenly life. And why so? for (says he) they which

profane themselves, and defile themselves in their filthy desires they may cry: but they shall find no place of repentance, for the gate shall be shut against them. Now it is true that this at the first show might be thought strange: For it is said As often, and at what time soever a sinner shall mourn and ask pardon, that GOD will be ready always to receive him to mercy, which return unto him. Lo, the promise is general.

So then, how is it that the Apostle says, that we shall not find place of repentance, if we come too late: For there needs nothing but to mourn? But this shall be easily to be understood, when we shall have distinguished between the cries of the faithful and of the unbelievers. Both the one and the other shall indeed cry unto God: but in diverse sorts: for the faithful shall be touched with true repentance, when they cry and when they mourn: It is said likewise that David roared, and that his throat was as it were hoarse. Lo then the cries which the children of God throw forth: as it is said that he himself brayed like a lion. And a little after we hear what Hezekiah says, that his speech failed him, and that he groaned in himself as swallows, and that he could speak no more: that he was so hoarse, that he knew not how to speak one word, distinctly pronounced: that he was as it were altogether quite thrown down.

We see then that the faithful have had this affection: but in the meantime they had repentance, which touched them to the quick for their faults: as it must needs be that they displease themselves therein, and humble themselves before GOD: and after this they conceived some hope to obtain pardon. Now the unbelievers they will bray enough, but in the meantime they leave not off to have their hearts hardened: tears trickle down from their eyes, but in the meantime they leave not off to be proud and rebellious against God: they have indeed some horror of his judgments, but this is but to set

themselves in despite against him: for they never go so far as to hate their offences, and to be displeased with them: Lo how it was with Esau. And therefore we have to gather that without repentance, these cries shall be rejected of GOD, and shall never come unto him. And when the Apostle speaks of repentance, it is not that he means that Esau had repentance: but he means, that he obtained not mercy, and that God was not merciful to him.

And so let us take good heed unto ourselves, and let us detest this blasphemy which the Devil sows in the world, That there needs no more but one good sigh. For lo, those merry Greeks, when they shall be exhorted to return from their wickednesses: oh, I must yet a good while use it: and God is a good fellow: Lo, yet another blasphemy as detestable, whereat even the very stones should cleave. And further, God is merciful. It seems to them that under the name of mercy they should hold God bound unto them: but it shall be dearly sold them. Yea lo, they come so far that they say, Oh there needs nothing in the end but one good bulke, and one good sigh. Yea but who is that which shall give it? Have we it in our fist? Must not God work therein? When a man shall fall, albeit he have hurt himself, he may well recover himself: but if he have broken his neck, can he recover himself afterward? Now before God all our faults are deadly: and which is more, it is to put us and deliver us into the hands of Satan. And can a man rise up, when his neck shall be broken? as I have already said.

Now it is certain, that as often as we offend GOD, it is as if we broke our neck, as much as lies in us. And so, can we restore life to ourselves after we have lost it? Lo then, what ought to stir us up to walk in carefulness, and not to tarry till the gate be shut against us: but let us hearken to all the warnings that have been given us: and when God shall knock, let us open unto him. And moreover we have

to hold that which is spoken unto us by the Prophet Isaiah: Seek the Lord while he may be found: Call upon him when he is ready to hear. It is true that the time makes no great matter, that we should take any great advantage of it: but yet we must understand for conclusion, that this place of Isaiah was fulfilled when the Gospel was preached, as Saint Paul declares in the second to the Corinthians, Lo the acceptable days, lo the time of salvation. And likewise we must well mark the similitude, which is alleged unto us by our Lord Jesus Christ that we let not the occasion slip: but when God bids us that we come unto him, let us come unto him, yea hasting ourselves, and let us not draw our legs to come slowly, lest our unthankfulness in the end exclude us, and that the gate be shut against us. Let us take good heed, I say to all these exhortations, and so let us make our profit of them, that having found place of repentance before God, we may, after we have bewailed our faults, have our mouth open to rejoice in him, and to praise his holy name, for that he shall have been merciful unto us.

But now let us throw down ourselves before the majesty of our good GOD, in acknowledging our faults, praying him that he will in such sort make us to feel them, that it be not to keep us long in them, nor to slug or flatter ourselves in them: but in such sort to return unto our judge, that asking mercy in him we may there find it in him: and that it be not only to the end that he enter not into account with us, to impute unto us our iniquities and offences: but that by his holy spirit he will purge us, and that we may be more and more reformed: and that he awaken us, that we be not obstinate in our faults: but that we think upon all the corrections whereby he would draw us from the evil way, wherein we have strayed, and that we make such profit of all the advertisements which he gives us, that we be not ashamed to be condemned of him, to the end to obtain mercy. That

not only he will show this favor unto us, but to all peoples and nations of the Earth, etc.

An Answer to certain slanders and

blasphemies

¶ An Answer to certain slanders and blasphemies, wherewith certain evil disposed persons have gone about to bring the doctrine of God's everlasting Predestination into hatred.

Dearly beloved brethren, we must not be amazed if the article of the everlasting predestination of God, be so assaulted and fought against by Satan's maintainers, seeing it is the foundation of our salvation, and also serves for the better magnifying of the free goodness of God towards us. On the other side, those Dogs which bark against it thinking to have a good and favorable cause are therein more hardy: as in very truth there is nothing more contrary to man's understanding, than to place the cause of our salvation in the good will of God, in saying, that it belongs to him alone to choose us: without finding of anything in us wherefore he should choose us: and after he has chosen us, to give us faith through which we should be justified. But what? Inasmuch as he is not bound to the person, it is good reason that he be left in his mere liberty to give grace unto whom he will, and to leave the rest in his perdition. But I defer myself to treat more largely of this matter, because you may have large discourse thereof in those Books which are imprinted: which ought too content you.

Concerning the writing which was scattered about, to abolish this article of our faith, in very truth it deserves no answer: being on the one side so full of ignorance & beastliness, that everyone ought easily to judge thereof: & on the other side so full of impudence, that it is a wonder how these troublecoasts & shameless deceivers, abusing so villainously the holy Scriptures should be hearkened unto: notwithstanding because I have understood that there are yet some simple & weak ones that are troubled therewith, I therefore thought good to take the pain to show them that will show themselves teachable: how they ought to resolve themselves, to the end they might be no more deceived by these deceivers.

In the first place, he that hath made that writing, were it Sebastian Chastalio or some such like: to show that God hath created all the world to be saved, he allegeth that he laboureth to draw unto him all that went astray: the which I confess in respect of the doctrine of faith and repentance, the which he propoundeth to all in general: be it to draw his elect unto him, or to make other inexcusable. God then calleth every one to repentance and promiseth all those that return unto him, to receive them to mercy. But this meaneth not that he toucheth to the quick by his holy spirit, all those to whom he speaketh: as it is said by Isaiah in the 53rd chapter. His arm is not revealed to all those that hear. To which agrees the sentence of our Lord Jesus Christ None can come unto me, except my father draw him. And the holy scripture shows throughout, that conversion is a special gift of God. And indeed the place of Ezekiel, whereof this troublecoast maketh his buckler, very well confirmeth my saying. For the Prophet having said, that God wills not the death of a sinner, addeth, but rather will that he return and live. Whereby he signifies that God biddeth and exhorteth all which are gone astray to return to the right way. But not that indeed he leadeth them all to himself by the power of his spirit. The which he promiseth not, but to a certain

number, which appeareth as well in the 31st chapter of Jeremiah, as in the 37th of Ezekiel and in the 11th and throughout the whole scripture.

The second reason of this writing is, that all men are created to the image of GOD, the which he saith not to have been abolished but only subjected to evil. As though it behooved man at adventure to believe his simple saying. But contrariwise the Scripture shows, that albeit there remain yet some trace of the image of God in us, yet that the whole is disfigured, so as reason is blind, and the heart perverse: wherefore by nature we are wholly accursed. We see therefore at the least, that by the will and decree of God, we have been all subject to everlasting damnation through the fall of one man. Concerning that which this troublecoast addeth, that if we believe, we are delivered through Christ by the power of the gospel, & of the holy ghost: that serves for nothing, but to confirm our doctrine. For it behooveth that we always come thither, that none believe, unless those which are ordained to salvation Acts 13. & all the scripture is full thereof. Wherefore this is as much, as if he should say, that the elect of God are delivered from that common damnation through faith.

The third article contains a horrible blasphemy that if God have created men to damn them, his will and the Devil's is all one. They that speak so, show plainly enough that they are altogether mockers of God, and despisers of all religion. It pleased God that Job should be robbed and spoiled: to be short, all that is there attributed to the Devil, and to those thieves and robbers, it is said plainly, that it came not to pass but by the good pleasure of GOD. Must we therefore conclude that God's will and the Devil's are all one? But they that know that the judgments of God are bottomless, and shall have once known their own weakness, will adore them with all reverence and humility and know well to put a difference, although that GOD

willeth the same thing that the devil doth, yet that this is indeed in diverse respects. And so, that he deserveth always to be acknowledged righteous, although that his counsel be incomprehensible unto us.

Afterwards to abolish the Election of GOD, seeming as though he would confess it, he answereth that God hath not created nor predestinated any man not to believe, seeing he calleth every one. Wherein he showed that he never yet learned the ABC of Christians, seeing he knows not how to distinguish between the outward preaching, which is done by the mouth of men, & the secret calling of God whereby he toucheth the hearts within. Now when it is commanded in the last of Mark, to preach the Gospel to all, this imports not that God therefore worketh in all by the power of his spirit: and when it is said in the second Chapter of the first to Timothy, that God would all men to be saved, the solution is added by and by, that come to the knowledge of his truth. Wherefore then is it, that he himself would not at that present time, that the gospel should be preached to all? so far off is it that he hath enlightened all the world in the faith. It is marvelous that this shameless forehead, is not ashamed to allege for himself the 10th to the Romans, where the text expressly sets forth that all believe not the Gospel, because that Isaiah saith, that the arm of the Lord is not revealed to all. Also the 6th chapter of S. John where Jesus Christ expressly pronounces, that all that are given him of his father come unto him. And touching that, that he saith, that all shall be taught of God: it is a special promise made to the Church: as also the Lord Jesus Christ was a faithful expositor thereof, saying: He therefore that has heard and learned of my father, shall come unto me. Whereby he shows, that all are not inwardly called. According as a little after also he confirms the same.

Therefore I have said unto you, that none can come unto me, unless it be given him from God my father. Notwithstanding this Rustick imagines he has well escaped, having spoken a word of predestination, without making any semblance of the text so expressly set forth, where it is said, that God will have mercy, upon whom he will have mercy, & that our salvation is of the same mercy: & not of the willer nor of the runner, and that before the two twins were born, when they had neither done good nor evil: to the end the purpose of his election might stand sure, he had chosen the one, & rejected the other. Also when we believe that this proceeds of that, that God has chosen us: Thereupon it follows, that the rest of the world remains blind. But because it would be too long to allege all, consider those places which are gathered in a little book that our brother master Beza has made thereof, and you shall be fully satisfied therein.

To show that the hardening of Pharaoh proceeded not of God, he alleges that which is said in the third and fourth of Exodus: "I have commanded thee, to let my people depart and thou wouldest not." But it follows not thereupon, that God had not ordained Pharaoh to be glorified in his obstinacy & hardness, as he protests, Exodus 9. chapter. And Saint Paul alleges it in this sense in the 9th chapter to the Romans. This therefore is sottishly concluded of this impudent fellow, that our will is the first and chief cause of evil. I confess indeed, that it is the near cause, and the true root of our condemnation. But to the end a man may grant him, he alleges the authority of Amerbachius, who is a lawyer, and as skillful a Divine, as a Apothecary is a good butcher.

Concerning Melancthon, if this Rustic rested not himself upon him, as he protests, but upon the Gospel, how proves he by the Gospel, that God hath not ordained of his creatures? Touching that he

imputes unto us, that we put a fatal necessity as the Stoics do, it is a very villainous slander: For the Stoics, they made god himself subject to such necessities, making a net of obscure causes, wherein God was entangled. But we set the Lord and master in full liberty, attributing the sovereign Empire to his providence, to dispose of all things. Concerning that this Clown babbles of Free will, it is sufficiently rejected throughout the whole Scripture. For Freedom and bondage are contraries. Now, that we are the servants, yea the slaves of sin, there needs not that we allege one place alone, seeing the whole Scripture is full thereof.

Notwithstanding, to give some color to his error, he alleges that Jerusalem would not receive the grace of God, yea as though this proved Free will, to choose good or evil. You shall find throughout all my books, how I have taught, that we must not seek the cause of our perdition anywhere else but in ourselves, and in our perverse will. But it follows not, that it is in us to change our will, which is altogether given to evil.

You shall also find that I have taught that which this trouble coast sets down here to put out the whole light: to wit, that our will is the cause or means to come to salvation. Wherefore it needs not to allege that Abraham believed God, & that it was imputed unto him for righteousness.

In very truth, it must needs be that a man must accept the grace of God. But the question is of knowing what is the first cause. And this is the power of the Holy Ghost, through which we are drawn to the obedience of God, according as he has chosen and adopted us for his children before the foundation of the world. Now, in this behalf, this vile dog shows sufficiently enough, that he makes no account of the holy scripture, which, as much as lies in him, he would abolish or

tread under his feet. For in going about to declare how Abraham was saved by his will, he says that this was of that will which God had put in man creating him after his own image. Whereby he utterly abolishes the whole grace of the Holy Ghost: and goes beyond not only the Papists, but also some of the Pagans, in this impiety.

For the Papists keep such a measure in magnifying their Free will, that they confess, being corrupted and depraved, we can do nothing, if God through his Spirit & supernatural grace, do not help, drive, and direct us. But concerning the holy scripture, it shows us that we shall always be rebels against God until he shall have changed & renewed us. And lo why Moses said to the people, Deuteronomy 29, that God had not yet given them an understanding heart, and seeing eyes. And therefore, to the end he might be obeyed, he says, that he would give them a new heart, taking away that stony heart. Jeremiah in the 31: Ezekiel in the 11 and 37: & St. Paul in the 2nd to the Philippians that God gives both to will and to perform. And in the first of St. John it is said, that they which believe, are not of the will of flesh nor blood: but renewed of God. And St. Luke speaking of the woman, shows well, how all are drawn unto faith: to wit, that God opens the heart, to the end his word may be understood.

Now it is certain that these things are not spoken of the common order of nature. And yet this villain dares to allege that which St. Paul says in the 3rd Chap. to Titus, that God has saved us not according to our works, but according to his mercy: to infer upon that, that we have Free will, but not so constant. Now when St. Paul speaks in the 3rd to the Romans of the will of man, such as it is by nature, he deciphers plainly enough that there is nothing but perversity and malice: as also in the 8th chap. he says, that all our thoughts are enmities to God.

Mark then how this agrees with that which this trouble coast chatters, saying that God renews us, after that we have consented to his calling. And he is not ashamed to allege to the same purpose the 5th to the Ephesians, where he speaks thereof as of the fables of Merlin: but contrariwise he says in the same epistle: When you were dead in your sins, and the captives of Satan, and that you were the children of wrath as others, God has quickened you, etc. And in the first chap. he shows well that faith and regeneration proceeded from no other thing, then Free election. And indeed, it must needs be that God accomplishes in us that which he has spoken by his prophet Isaiah, in the 66th chap. "I appeared unto them, which sought me not." And lo why John Baptist, reproving the rudeness and hardness of his disciples, says in the 3rd chap. of St. John. "No man can receive anything unless it be given him from heaven." And which is worst, this troubler is not ashamed also to bring this place, that God gives both to will and to perform, to make us believe that the grace of God follows our good will: howsoever it be that St. Paul in that place, without leaving anything to men, would attribute the whole praise of our salvation to God: as he says in the first chap. that he who has begun the good work of salvation, will finish it. Wherein it must be, that he makes the grace of God to come after the tail of Free will.

Now afterwards, this troublecoast takes great pain to prove that there is a will in man, as though any man had ever denied it. But he should show that that will is free to choose good and evil. Now how proves he it? By the 7th chap. to the Romans, that this place cannot be wrested. But herein men may easily judge how his mind is froward & perverse, seeing that S. Paul declares there, although his will labored and strived to good, inasmuch as it was regenerated by the spirit of God, yet oftentimes he went but hopping upon one foot. He alleges a little after the 7th of the 1st Epistle to the Corinthians, where he speaks of a man's will, that has a daughter to marry. Here is

good stuff to found Free will. Concerning the 30th of Deuteronomy, where it is said: "I set before you this day life & death, choose you," S. Paul in the 10th to the Romans gives a sufficient solution: that is, that Moses presupposes that God puts his word in the heart. And lo why it is said, that this ought to be laid to the gospel. Concerning that of Ecclesiasticus, which notwithstanding is Apocrypha, there he speaks but of the outward doctrine, but the inward grace is a thing apart and by itself. That which is so ill favoredly jumbled together by this troublecoast, that under the shadow that Jesus Christ calls all those that are heavy laden, he concludes that grace is given equally to all. But he makes no reckoning that Jesus Christ after he had preached more excellently than all creatures, says by and by, that his father must draw them to believe in him.

In the end, going about to solve that place of S. Paul where it is said, that if a potter makes vessels of earth as he sees good, this shows that God disposes of his creatures: I pray you mark well, the goodly solutions that he gives: that God ravishes by miracles, or diseases both one and other as seems good unto him. As if S. Paul spoke not expressly there, that God according to his unchangeable purpose, either chose or rejected men, before they were born, or before they had done either good or evil: to show that it is neither of the willer nor of the runner, but of his mercy, that his elect are saved. Such premises are worthy such a conclusion as he makes, let us draw near unto God, and consent unto him, and he will draw near unto us. As though the first approaching were not, that he should seek us out, whilst that we are far from him. It is true that God oftentimes uses this speech, "Return unto me, and I will come unto you," but this is to show what is our duty and not what our power is.

Praise be unto God.

FINIS.

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Sermons Concerning Jacob and Esau, by John Calvin, Copyright © 2024

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