The Third Sermon of Jacob and Esau - Genesis 25:21-22

21 Now when Rebecca had conceived, the children strove within her belly. And she said, "If it be so, to what end is it, or why do I live?" And she went to ask counsel of the Lord.

22 And the Lord said unto her, "There are two peoples in thy womb, and two nations brought forth out of thy womb shall be divided, of whom one shall be mightier than the other, and the elder shall serve the younger."

It is a thing that much troubles men's spirits when they see the state of the world so confused, that the majority manifestly despise God, and it seems that they have conspired with the devil to give themselves over to all mischief. For this is thought to be greatly against reason, that God should create men to destroy them. Wherefore then is it that He allows the majority to fall? If it is said that this ought to be imputed not to God but to those who of their own accord throw themselves to perdition, yet this does not alleviate the troubles we conceive. Could not God remedy it? Why then does He not do it? Those who allege a simple permission, that God lays the bridle upon every man's neck, and that everyone guides himself according to his own free will, yet they cannot well undo this knot: to wit, why God has not created men of another sort, and why He has allowed them to be so weak, yea, and inclined to evil and corruption; and seeing that He knew their infirmity, why does He not help them and provide some remedy? This therefore entangles us in great torments and troubles.

But it behooves us to go yet farther: For it is certain (as the Scripture declares) that there is nothing that does not perish, except that which God preserves through His mere goodness and free bounty. But now, how comes it to pass that God chooses only the tenth or the hundredth part of men and leaves all the rest, knowing well that they are swallowed up in hell and lost? Why does He not reach out His hand to help them, yea, why has He ordained them to destruction, as the Scripture speaks? For mark the very words of Solomon: "Behold a sentence which drives us from such hard questions: and many are therein entangled, as it were among thorns: And further they thrust in themselves so far that they are altogether confounded."

But yet there is a temptation far greater. For besides that general state of the world, the like is seen also in the Church: that is, when the Gospel has been preached to a whole people, there are then many hypocrites; the others are rebels, others become wholly brutish, in such a sort that they profit but very little in this school, although God notes all without exception to whom He speaks. And beyond all these, a man shall find many who, through contempt and ingratitude, will shut against themselves the gate of salvation and will reject all the graces of God; and not only this: but men shall find deadly enemies of the doctrine, although they are of the household. And in very deed the prophet Isaiah, having said that God would gather His church out of the world, and that He would have so great a people as should be wonderful, instead of rejoicing, he afterwards adds: "Alas, my bowels." Now by this, he shows that when it shall seem that all must flourish and prosper, and that God must be glorified both of great and small, and that His banner must be displayed to gather together the whole world, to the end that with one accord all may serve God, then he uncovers a secret mischief. For the Prophet cries not only alas the hands, alas the legs: but he cries out, alas my bowels, as though he would say, this mischief is so rooted in the church that it must be as it were mingled of so sundry sorts of men, that she must nourish in her own belly her own enemies, as we have seen by the figure in Rebecca. Now what is to be done therein? Everyone sees that if we enter into such fantasies, we cannot have any resolution, and the devil will thrust in himself amongst us, to the end to make us blaspheme against God, or else to put such bitterness into our heart that we shall seem rather to be blocks of wood than reasonable creatures formed according to God's image, as we do see the experience thereof in many people who do become as it were mad and raging against God because they cannot rid themselves from difficulties and doubts.

It is necessary, therefore, to search out a remedy. Now it is true that we cannot fully exempt ourselves from all passions, that at the first blush and as it were with some puff we be not moved and troubled, and that our thoughts do not wander, that we do not conceive many things at random, and that we have not many disputes, both on the one side and on the other: to be short, that we be not tossed, as if there were some kind of tempest and whirlwind which carried us about. We cannot have our spirits altogether quiet, nor so well guided that they shall have no troubles. And this is declared unto us in Rebecca, when she says:

"If it be so, to what end I? or why do I live?"

She desires death, and yet she is the mother of the faithful? She represents the Church. Now if this were in her, who bore in her belly the hope of the salvation of the world: what shall be in us? So, considering that we have our minds so ready to conceive follies and vanities, and moreover so ready also to cast us off the hinges, and in the end so subject to make us storm against God, so much the rather it stands us in hand to search out the remedy. Now that is given us here in Rebecca: For she does not lose herself in her sadness, she bites not upon the bridle, as many do who stick there, who seek to have no mean wherein to content themselves, nor to make them quiet and settled: but they wander this way and that way, and always add fantasies to fantasies, and plunge themselves so deep in their imaginations that the Devil afterwards possesses them and drives them by all violence and fury against God. Rebecca does not so: But when she felt that this was an intolerable grief unto her, she withdraws herself unto God, she inquires of him, and an answer was given unto her by and by. She had therefore whereupon to rest herself when she knew that so was the good pleasure of God: and when she saw what he demanded: and that one of her own children should be cut off from the Church, and the other reserved, she knowing this, it behooves that she rest there and submit herself thereto: which thing she does. For she strives not against God. Likewise, we read not that at any time after she murmured: but we see that she hearkened unto God: and brought forth children afterwards, and always she rested herself in that which had been said unto her, and set her mind and affection upon Jacob. And why so? Because she knew that he was ordained of God to be the blessed seed, which she had hoped for: so as she behaved herself more manfully in this respect than Isaac her husband. Now this is to show us that when we are in any trouble, we must straightway have our recourse to God. For our spirits are not able enough to know these hidden things: yea we see that in the most easiest things in the world (as seems unto us) we shall be many times ravished and astonished. And what shall it be then, when the question shall be of the judgments of God, which are incomprehensible, and which are of so high and profound a matter, that the Holy Ghost teaches us, instead of curious searching after them, that we must adore them? Shall men presume of their reason, and of that they shall build upon their good liking, and shall they examine all after their own fantasy and opinion? It is certain that such presumption shall not remain unpunished: and it is seen also. For wherefore is it that so many dogs at this day spew out their blasphemies against this doctrine of predestination? It is because they vouchsafe not to inquire at the mouth of God, but they will give sentence as their brain will bear, forsooth as though we were fit and sufficient. So then let us follow the example of Rebecca: that is to say, when all these questions shall come before our eyes, and that we shall be tormented on every side, in thinking: And how is it possible that the most part of the world shall perish, and the rest be saved? How comes it to pass that one is elected and another rejected? How is it that the greatest number go to destruction, and that there is but a handful of people which God reserves to himself?

When we shall be thus tormented, let us have recourse unto God: that is to say, let us hearken to that which is showed us in the holy Scripture, let us pray God that he will open our ears and our eyes, to the end we may understand his will. And farther have we this? It behooves us altogether to rest therein, and to be quiet. For there is no cause of disputing any farther, when God has once pronounced his sentence. To be short, this is daily to show us that we cannot ever dispose ourselves to receive the instruction of the holy Scripture, and to seek all our wisdom there, unless we have this modesty and humility in us, not to desire to understand or know anything but that which is contained therein. We need not any revelation from heaven at this day, as Rebecca had. It is very true that some conjectured that she went unto some Prophet: but they were thin sown in the world then. For a man may easily perceive that Melchizedek was dead: and that there was not any more than Abraham and Isaac.

This then is a dream, to think that she went to the schools of the Prophets: but she had a revelation, as our text here shows. And our condition at this day is not altogether like, and neither have we also such need thereof. For then there was neither the Law nor the Gospel. At this day we have all perfection of doctrine: For God in old time has spoken unto our Fathers, and not in secret, nor in obscurity (as says Isaiah the Prophet.)

And this was not in vain that he said, that men should seek him: as Moses protests: "Behold the way, walk in the same: I have set before you this day, the way of salvation, and Heaven and Earth are witnesses unto me, that I have declared unto you what you must do, to come unto everlasting life." And afterwards although God has his secrets (says he in another place) yet notwithstanding this, that is to say the sum of the law, is for you and for your children: to the end that you should be taught in the way of salvation. But besides this we have yet the Gospel, wherein our Lord Jesus Christ has shined unto us in all fullness: For he is that son of righteousness. Seeing therefore we have so sufficient testimonies, shall we demand that Angels come down from Heaven, and that God will yet open unto us that is hidden from us? But let us (as I have already said) content ourselves with the holy Scripture. And when there is any cause of inquiring after God, if we will have him for our master, let us come to the holy Scripture: & let us remember that which Moses says: "Thou shalt not say, Who is he that shall ascend above the Clouds? Who is he that shall descend into the depth? Who is he that shall go over the sea? The word of the Lord is in thy heart, and in thy mouth," says he. And seeing it is so that Moses has protested this in his time: at this day we have less occasion to wander here and there, and to run at all adventure to inquire after the will of God. For (as I have already said) the Gospel contains all perfection of doctrine: and also behold the only means, whereby we may be thoroughly satisfied, and have our minds settled and stayed: that is to say, that we hearken to God speaking, and show ourselves teachable, to receive that which he shall say. For it is certain that as he has answered to our mother Rebecca, that which he knew to be expedient: So the Scripture likewise will not deceive in this point: for it pronounces clearly and manifestly, that God has chosen us in Jesus Christ before the creation of the world, according to his good pleasure, which he has purposed in himself. There needs no gloss: behold God speaks after this sort, that the most rude and ignorant may know, what there is contained therein. God then has chosen us (says St. Paul) and hereby he shows that he has discerned us from those which perish. And mark how his mercy towards us has the greater glory. For what let that we should not remain in the same perdition that others did, but that God was merciful unto us, without any defer of ours?

But the better to express all, Saint Paul says that he did choose us in Jesus Christ: it follows then that this is out of our persons. If we had been chosen in ourselves, God should have found some matter in us to have been induced to love us, and to have been inclined to have called us to salvation.

But what? We are chosen without ourselves: that is to say: God had no regard to what we were or might be, but our election is founded in Jesus Christ. And moreover, he yet gives a more ample declaration: that is, according to his good purpose, which he had determined in himself: it is certain that all that is according to the purpose of man, is manifestly excluded: and again when he says in himself: this is to admonish us, that if we would know the cause why: it is as if we would make an Anatomy of God, and go even into his heart & sound all his secrets. And can we do thus? What overweening is this?

So then, when we shall suffer ourselves to be taught of God, it is certain, that he will answer us, in such sort, as shall be necessary for us, concerning that which belongs to our salvation: and namely we shall know that which surmounts all man's understanding, how the one sort are elected, and the other rejected, and why the one have no doctrine, as the Papists and other infidels, whom God leaves as poor blind ones, & why the other are enlightened through the Gospel.

And farther, concerning those to whom the Gospel is preached, the one receive it with obedience, & they are touched therewith to the quick, and persevere in it to the end: & the other remain blockish, or rather will be full of outrage, to strive against God: or else will be fickle and give themselves over to all iniquity, throwing off the yoke, when they shall be brought into the good way. And from whence comes this diversity?

We must come to this fountain that the holy scripture shows us: that is, that the like grace has not been shown to all. So then, behold our true wisdom that is, that we be God's good scholars: & we shall then be his scholars, when we seek to know nothing, but that he knows to be good & expedient for our salvation: and when we shall rest there, & learn to bring into captivity all our senses, & to keep a hard hand upon them.

Then (say I) if we shall speak of the secret election of God, how he has predestinated these whom he would to salvation, and how he has cast off others: we shall never be troubled. And why so? because we having inquired of God's will, we will conclude, that we must keep ourselves to that which shows us, & to that which the scripture imports, where he has given us sufficient testimony of that which he knows to be good for us. Finally, there are so many testimonies of Scripture, to certify us of this doctrine that it must needs be, that all they that cannot rest there, must be as it were poisoned of Satan, & that they have conceived the spirit of venom, of pride and rebellion, to the end not to be ordered under the will of God: & that, to be short, they would despise all doctrine and instruction, and close up their eyes against the full light, & have their ears stopped, albeit God has spoken loud and clearly, and that they have occasion to content themselves so much the more.

To heap up all the testimonies, is not needful: but this is sufficient that we have had a sum, yea most evident as I have already briefly showed. Again, we have also, whereof to bless God & to comfort ourselves in him, when we know rightly to apply this doctrine as it behooves. For instead of these fantastical & lightbrains, who would seem to be so subtle & sharp in fighting against God, & against his truth, instead of them searching how they may gainsay him, we must mark how God does satisfy us, and to what end he directs this doctrine & to what purpose he would have it serve us, that is to know that we are elected, and not all.

For in the first place, when we see that we cannot receive the Gospel, unless it be by the special gift of God, this serves to make us so much the more to magnify his goodness towards us, and to see his just judgment against the reprobate, when he deprives them of this doctrine: as we see in the Papacy, that men are as brute beasts, who err & wander through deserts, without keeping way or path.

Now concerning us, we have a sure testimony, which ought so much the more to stir us up to esteem this singular grace towards us. And also when we see some that have deaf ears, although it be daily declared unto them familiarly, and that which is requisite for their salvation be (as I may say) chewed unto them, they continue always in their estate: or rather they are not a whit touched, & they pass not to give over themselves to all licentiousness of life, as it were in despite of God.

When we see this, it is certain that our Lord has so much the more bound us unto him, for that it has pleased him to make us feel his goodness, and that we have taken such a taste of the hope of salvation which he has propounded unto us: that we have renounced the world and whatever weakness there be in us, however we are full of vices and corruption, nevertheless we hate the evil that is in us, & we delight in that which is good.

When then we have this: it is certain that if we be not harder than iron and steel, we ought to have all rebellion shattered and broken: and that we be inflamed with the love of God, & have our mouth open to bless and praise that so excellent & magnificent grace, which he has showed towards us.

See then the mark that the scripture sets before us. Now in the meantime, these varlets will not stick to say. O shall God be an accepter of persons? Forsooth as if God regarded in his election rich or poor, as if he regarded a noble man, more than a poor man, or a wise man more than an idiot.

For mark what it is to accept persons. This word Person in the holy scripture imports Look or countenance, as also the Scripture uses it. But God chooses us not for our fair eyes. Who is it that discerned thee? we alleged yesterday that of S. Paul: When God therefore chooses these whom it pleased him, it is in his everlasting council, and in himself: that is to say, he has his secrets which we ought to reverence, without further inquiry why seeing this is so, it is certain that we cannot say, that he accepts persons. And they which so speak are dolts, besides the malice that is in them.

Now then they will say, And how is it that the one shall be saved by faith and not the other, if all depend upon the election of God? But yet herein they show too gross beastliness: For from whence proceeds faith itself, but from the election of God?

They say, ô the promises of God are general, and God calls all the world to salvation: It follows therefore that all the world shall be saved. Yea he would that all the world should be saved: but this is to make the reprobate inexcusable.

For the promises of God undoubtedly contain our salvation: and we shall not be deceived leaning upon them. But what? We must know from whence the faith is which we have. For when the gospel is preached, why is it that one sort profit therein, & receive it with due reverence, & humility of heart, & the other do not, but rather become worse by it? This is, for as much as they which were ordained to salvation (saith S. Luke speaking of the preaching of S. Paul) they (saith he) did believe. Mark S. Paul who preached: it is certain that if ever there were dexterity in a faithful teacher, it was S. Paul that had it: and yet, all were not good scholars: there was but one part that received his doctrine. Whence came this? was it of their industry? was it because they were evil disposed? It is very true that God disposes: But that this comes not from them, S. Luke shows & prevents here all men's dotages, and says that they which were ordained to salvation believed. And mark also wherefore our Lord Jesus Christ says: That those that his heavenly father had given him, should not perish, but that he would keep them to the end.

Now when he says, they which are given me of my father: he calls us to that eternal election. He says also in another place: Thine they were, & thou gave them unto me. And wherefore is it that the one belong unto God & not the other? This is not in respect that they are mortal men: For our nature is alike: we are all created by one father: but the one belongs unto God, and the other are cast off from him, because it so pleased him. He acknowledges and accepts the one for his own: & the other although they be his creatures, nevertheless they have no acquaintance with him: he accepts them not of his household, inasmuch as he has shut them out from his election. We see then here, how faith is a special gift of God, which proceeds not from our free will, not that we can of ourselves go forward, and that some are more able to comprehend than others: but for that it has pleased God to reveal his secrets to those whom he has elected. And therefore see also why it is said in Isaiah: Who is he that will believe our hearing? For Isaiah had preached of the death and resurrection of our Lord Jesus Christ: as if he had displayed the banner, to declare that every one should come to be reconciled to God, & that poor sinners should be received to mercy, that their satisfaction & righteousness is altogether ready, & that God desires nothing but to be merciful to those that seek him: has Isaiah preached so? but he cries out forthwith Who will believe our hearing? And why so? For he saw in spirit the presumption & rebellion of unbelievers, because they cannot yield themselves to be ordered by God: but are wild & have always their mouth open to reply against God: & forthwith they have a wandering fantasy they may not obey. He shows that his doctrine shall not be received of the greatest number: and adds the reason: that the arm of God, that is to say, his strength & power is not revealed to all: he shows there that it is not in ourselves that we have either moving, or entrance, nor preparation nor any thing whatsoever it be: but that it must be God that must work therein.

Now if it be so in general: it must follow then that faith comes from this root of the election of God. Now touching the rest when we shall have known this, there is no question, that we should bury all that instruction which our Lord has given us in the holy Scripture. For after that he has declared to us his will, he exhorts us, he reproves us, he threatens us. If we were as these renegade spirits, which say: To what purpose do you preach so much unto us: If God have elected and chosen us unto himself, we cannot perish: and if we be reprobate, what shall all the doctrine, that shall ever be heard avail us? yea, but all agrees very well, when we exceed not our bounds. We have already said, that faith comes from election. Then like as God has chosen us, so also he calls us in time, as afterwards shall be handled more at large. For the place will serve there more fitly.

But however it be, God is not contrary to himself: and like as he testifies unto us, that it is by his free mercy, that he enlightens us by the faith of his Gospel, and in the knowledge of our Lord Jesus Christ: so will he that we walk in fear & carefulness, that we be touched with his threatenings, that we be gathered unto him: all this he wills.

And indeed, mark these two sentences, that men with their impudence & rashness would ween to be contrary: and nevertheless they agree very well one with the other. Jesus Christ says: Come unto me all you that labor and are heavy laden, & I will refresh you, & you shall find rest to your souls. See how we are all bidden by the Son of God, & not only two or three, but all in general: For he says: Come all you that are heavy laden, and yet in another place he says: No man can come unto me, except it be given him of my father.

None therefore can come unto Jesus Christ, unless he be drawn by the heavenly father. It seems that this is contrary, yea he that would judge thereof according to man's reason: to say, that Jesus Christ invites us all unto him: and further adds, that none can come unto him, unless the Father draw him. Very well: but (as I have already said) when God generally sets salvation before us in Jesus Christ his only son, it is to make the reprobate so much the more inexcusable for their unthankfulness, inasmuch as they have despised so great a benefit: in the meantime the elect are touched, and God does not only speak outwardly to them, but also inwardly.

And see why in another place our Lord Jesus Christ says: Whosoever has been taught of God my father, the same shall come unto me. But, as I have said, when the Gospel is preached in the name of God, this is as much as if he himself did speak in his own person: and yet all come not to Jesus Christ. There are a great many that go back the more when they have heard the Gospel: for then the devil kindles them in such a rage, that they are more outrageous than ever before, & this comes to pass, because there is a twofold hearing: the one is preaching: For the voice of a man will not enter into the hearts of his hearers. I speak, but it behooves that I hear myself being taught by the spirit of God: For otherwise the word which proceeds from my mouth, should profit me no more than it does all others, except it be given me from above, and not out of mine own head.

Therefore the voice of man is nothing but a sound that vanishes in the air, and notwithstanding it is the power of God to salvation to all believers (says Saint Paul.) When then God speaks unto us, by the mouth of men, then he adds the inward grace of his holy spirit, to the end, that the doctrine be not unprofitable, but that it may bring forth fruit. See then how we hear the heavenly father: that is to say: when he speaks secretly unto us by his holy spirit: & then we come unto our Lord Jesus Christ.

Mark then, the sum of that we have to learn: that is, when God declares unto us his eternal election, & that he has given us such a testimony, that we cannot doubt thereof: when he has showed us that this is our benefit & salvation: and so that we take not too much liberty, to wrangle against him, and to enter into crooked & overthwart disputations, that then the whole shall profit us. For it is certain, that this is the true rejoicing of the faithful, to be instructed concerning this election of God.

Moreover: when we see the wicked to cast forth their cavils against God, & their slanders to pervert all, and to bring this doctrine into hatred, let us not think it strange: for it must needs be that they declare themselves to be reprobates. I have said, that we must rest ourselves in the everlasting council of God, whereby he has chosen some, & cast off others. If now the reprobate come to fight against the truth of God, it is no new thing: For they are appointed to this, and it must needs be that they declare themselves to be such as they are: and we must call to mind that sentence of Hosea which is put in the end of his Book: The ways of the Lord are good & right: also The righteous will walk in them, but the wicked shall fall therein.

Now he adds also: Who is wise that will understand this? And who is a prudent man that will understand these things? The Prophet shows that when we speak of the judgments of God, it behooves that we have a special wisdom to receive them: and shall this wisdom be found in all our brains? that is far off. So then it behooves that we have a wisdom given us by the mere mercy of God.

Now that which follows is to show us, that this is a rare and most excellent thing, when men shall be apt to be taught and modest, and that they shall yield to be led by God, and shall suffer themselves to be governed by his word, when they shall receive full instruction, which shall be unto them a good food for their souls: When this shall come to pass, it must be acknowledged to be a rare and singular benefit of God, and must assure us that he has blessed us.

And therefore it behooves that we be armed and prepared against all offenses. If we see that the wicked shall come to push with their horns against God, and to bark and show their teeth as Mastiffs, when they cannot bite, then let us practice this doctrine of the Prophet, when he says that the ways of God are righteous, & good, yea and the righteous shall walk in them. We shall always find this, so that we have not a malicious and froward spirit, that may turn us from God: but let us be quiet, and let us ask nothing, but that our Lord show us the path that we ought to follow: when we shall be such, it is certain that we shall always find even ground, and there shall be no question, that we should walk and take our pleasure. Behold, I say, the joy we shall have, when we shall walk in the Lord's ways: but contrariwise it is said, that the wicked shall fall. And where? Shall it be in hell? Shall it be in the Devil's way? It is said that it shall be in the very ways of God, that all that shall be set forth unto them of the judgments of God, of his eternal counsel, of his providence, & of his fatherly love, he bears to his children: in all these (says he) the wicked shall fall.

So let us be in such wise established, that all the ruins and falls which we shall see before our eyes, hinder us not from marching always forwards in that good way which our Lord does set before us. But it behooves us oftentimes to remember that which is here handled by Moses? And that is, he says expressly,

"That the one shall be stronger than the other, and the elder shall serve the younger."

In speaking of the stronger, it is to show us that when God's election is steadfast and undoubted, and that we are upheld by his holy spirit, we must no longer fear: & this is a very profitable point, yea necessary. For what is our condition? There needs but one puff of wind to beat us down, & there needs but a fly to dazzle our eyes: and yet we are here laid open to so many combats, as nothing more. Behold our enemies which are in number infinite: and I speak not of those which we see with the eye, but of spiritual enemies: For the air is full of devils, which lie in wait for us, yea which are as roaring lions, besides their slights. Alas what shall we be able to do? It must needs be that we be in distress & vexation continually & without end, & that we be as poor people stricken through, if we knew not that our Lord has our salvation in his own hand, and that he will keep it. Saint Peter says that it is well kept in hope, and that faith is as it were a capcase: but he sends us to God: and our Lord Jesus Christ has yet declared this more plainly unto us, when he says, that all that was given unto him of his father, shall not perish. And why so? The father who has given you (says he) unto me, is stronger than all. So then, he says that we may rejoice in this, that God will have pity upon us until the end, and that he will keep us: and although he suffer us to stumble, yea so as we fall, yet we shall be recovered & upheld by his hand. And how is it that we can trust in this? Without election it is impossible▪ but when we know that the father has committed us into the keeping of his son, we are certain, that we shall be maintained by him unto the end: For we have his promise whereby he has bound himself unto us, to preserve us: & farther he makes it until the last day, until the resurrection.

And for as much as the beginning and end of our salvation is in him, see in whom we may rejoice ourselves: That is, that in acknowledging our weaknesses & brittleness, and that we are nothing, and that we want all things: yet we may say: the Lord who has called me unto himself, will finish his own work: as is said in the 138th Psalm. "Lord, you will not leave the work of your own hands in the midst."

So then we must hold fast this doctrine, that the one shall be more strong: For our faith shall remain victorious over all the world. And how? It behooves us (I say) to have our foundation upon the election of God: that we may be so settled thereon, that we know that our Lord being our Father, will not suffer that we perish, seeing we are his children.

Now Moses adds by and by that the elder shall serve the younger. In this we have yet a more ample confirmation of that which I touched even now, that is, that we must be so assured of our salvation, although that we be weak, & that the world despise us, and we have no greater show of strength. And why so? God would that we should for a time be the lesser: that is to say, that we should be little and despised to the end, that his glory might be the more known & esteemed. For if we had greatness and glory in ourselves, & dignity, it is certain that these should be as veils, to shadow the mere and free bounty of God: but when we are weak in ourselves, see wherein it is known, that it is he who does all: & it must needs be that his hand be in such sort advanced, that we come not to mingle ourselves therein, and that we throw not forth our clouds to hinder that the praise of our salvation be wholly attributed to him.

Mark then that we have here to learn, that is on the one side, although that we be weak, that we cease not to go freely forward, knowing that our strength consists in God: and when he does not fully show it, it is to the end that our weakness should be an occasion to humble us. See this for one principal point. And in very deed we should be cold, yea and quite negligent in calling upon him, if we knew not our necessity: but when we see that we can do nothing, then we must have our refuge to him, who can supply all our wants: and then we shall render unto him the sacrifice of praise which is due unto him, after that we have been heard of him.

In the meantime also we have to note that God does not at the first dash, show to the view of the eye our salvation: but it must be hid in appearance, and that for a time we be as castaways, and that the wicked tread us under their feet, & that they be in degree without comparison, more high than we: Notwithstanding let it suffice us, that we are as a precious treasure before God. Behold also why our Lord Jesus Christ says: "Fear not, my little flock, but rejoice, and be not as a scattered and discomforted flock." And why so? Because the father delights in thee.

Mark then from whence we must have all our rejoicing: mark of whom we must be armed, to have victory, and to triumph against all temptations. When we see in these days the enemies of the Gospel, and the Devil's supporters, to make their brags, and make no account of others in comparison of themselves, and when in the meantime they despise us: and not only that, but further account us as most desperate creatures, as though we were unworthy (as men say) to be eaten of dogs. When therefore we shall see this at this day, yea, that the greatest number shall be as poor starvelings, and that they shall have no bread to eat, that they shall not have their ease nor their commodity: Let us remember that, that is here spoken, that the greater shall serve the lesser.

Now this service came not to pass at the first dash. For we shall see afterwards that Jacob came to crouch before his brother, and called him his Lord: he trembled as a poor Lamb before him, and then gave him all his goods as a prey. And where was this subjection of Esau? where was the superiority of Jacob, when he submitted himself in such sort? It seemeth that he gives up all: but he knoweth that God would not accomplish this at the first day.

Mark then why he did bear his poverty so patiently: because God would (as if a man might say) that he should creep upon the earth, and yet this shall not hinder, but that he should always attain to that salvation, whereunto he was called. And why so? For God depends not upon all these earthly things. And which is more (as I have already said) he wills that we begin here, to humble ourselves before him: following that which I alleged ere while from the mouth of our Lord Jesus Christ, that so we know that our Heavenly Father be well pleased with us, we pass not for the rest, or rather that we be not so shaken that this do deprave us and bring us out of taste, and so hinder us from doing good: but that we doubt not that amidst all the troubles and griefs that may happen unto us, we have always wherein to rejoice.

For who shall separate us from the love that God has borne us in Christ our Lord? seeing that God has chosen us in our Lord Jesus Christ, & that he has called us to the faith of his Gospel, & has imprinted in our hearts the testimony of his fatherly love, we will always defy our enemies, although we be poor and feeble, yea though we be nothing in the common opinion of men: yet we shall not cease to be grounded upon this promise: That the greater shall serve the less and younger. And seeing it is so, let us not desire to be great after the world: for although that we be contemptible & despised, yet this hinders us not from being the heirs of the world: although we neither have lands nor possessions, yet do all things belong unto us, & contrariwise the wicked have an horrible and heavy account to make, for that they in such sort devour God's benefits, and rejoice so much concerning those riches which he has given them, and yet glorify not God in them.

But they must pay fully dearly for them: and as for us, although we be stripped of all riches, that we be in opprobrium & reproach: to be short, that there is nothing but poverty in us, yet seeing we know that he hath his hand stretched out to uphold us, we may boast ourselves against all our enemies. And in the meantime let us remember that which is said in Isaiah, that we are as a precious crown in the hand of the Lord, and as the ring of his finger, and as his seal, and that neither Egypt nor Assyria: that is to say, the greatest Monarchies of the world, are so highly esteemed of him as we are: not for any value that is in us (as I have said already:) but because it has pleased him to choose us, & to reserve us in the number of those whom he will have to himself: and we know this, forasmuch as we see through faith and hope, that he has drawn us from those gulfs, in which we were, to the end he might bring us to an everlasting inheritance.

Now let us fall down before the face of our good God, acknowledging our offenses, praying him, that he will in such sort make us to feel them, that it may be to spoil us of all wicked lusts and rebellions, and that we may be so renewed, that we may ratify our vocation in living holy and confirming ourselves wholly to his righteousness, and that he will so support us in our infirmities, that he suffer us not however we be encompassed about with so many enemies, that we never fail: but that he will supply all our weaknesses, to the end that his election may declare his power even to the end, and that we may in such sort feel the fruit thereof, that we may have wherein to glorify him, both in life and death. And so let us all say, O Almighty God & heavenly Father, we acknowledge and confess in ourselves as the truth is, that we are not worthy, &c.