The Fourth Sermon of Jacob and Esau, Genesis 25:24-28

24 Therefore when the days of her deliverance were come, behold, twins were in her womb.

25 So he that came out first was red, and he was all over as a rough garment, and they called his name Esau.

26 And afterward came his brother out: and his hand held Esau by the heel: therefore his name was called Jacob. Now Isaac was threescore years old when Rebecca bore them.

27 And the boys grew, and Esau was a cunning hunter, and was a man of labor: but Jacob was a simple man, and dwelled in tents.

28 And Isaac loved Esau, for venison was his meat, but Rebecca loved Jacob.

Because the election of GOD is secret in itself, it is necessary that it show itself with time, as God caused His works to come to perfection. For it suffices not that God have once chosen us, and that He have marked us, but He must also continue this to the end, and that He declare that His election is not in vain, but that He has His strength and power to conduct us to salvation. Now, He does this after diverse sorts: For God is not bound to keep always one course: He has His means, such as it pleases Him to appoint. Sometimes He shows His election very quickly; sometimes He defers it for a long space; and they that think that there is a certain seed in all those whom God has elected, so as men may discern them from others because they are inclined to good and have some affection to serve God, they foully overshoot themselves, and are also convinced by experience.

John the Baptist was sanctified from the womb of his mother; but it is far otherwise in many others. For God suffers His elect sometimes to be as scattered sheep, and they seem as though they were altogether lost; and this is to the end to give the greater glory to His grace. As we see now some sign in Jacob, that God had chosen him, and rejected his brother Esau. For Jacob held the heel of his brother, as if he had fought against him. And this came not to pass by chance, neither was it done by nature; but God showed, as it were with the finger, that Esau was the firstborn, and yet was nevertheless put back; and Jacob, who was the inferior in his birth, should yet in time be preferred. Mark then what we have to learn upon this place: that is, that God will approve that which He has pronounced as we saw yesterday: That the greater shall serve the lesser.

And this has already been showed in the birth of two infants. But of this example, we have to gather in general, that those whom God has chosen, He has prevented; and by this means does ratify His counsel and decree when His execution appears. And so, though we cannot enter so far to know who they are that were elected before the foundation of the world; notwithstanding, our election shall be testified unto us, so far forth as shall be necessary. For if God (as a man would say) does keep the protocol or original draft thereof with Himself, it follows not but that He does give us such testimony thereof that we may be assured that He both is and will be a father unto us to the end; and that we should call upon Him in this assurance. For it is not said here, albeit there were a vocation (as the holy scripture speaks), that is to say, that He had declared unto Jacob that He had elected him. This will come with the time; but it is said simply that God had showed it as it were to the eye, that the answer which He had given to Rebecca was not in vain. Why so? The effect appeared in this, that Jacob held the heel of his brother. But here by the way, God would show by this figure that His elect come not to their end without many combats. It is true that Jacob knew not what this meant, and his age also did not suffer it; but this notwithstanding must serve to teach us and is set forth as it were to declare unto us that God will have us to fight, however He has taken us into His custody, yea, though we be in His protection and conductions, and He will have us to hope for salvation from Him, and that what He has begun shall be accomplished.

Although then that all this be true, yet will he not have us sluggish: but he will that every one of us strive to the end, that we may be led to that end whereto he has called us. Mark then that which we have to learn of this which Moses rehearses, that Jacob held the heel of his brother. Now he adds:

"And the elder was called Esau, and the other Jacob."

As touching the second, it is as if a man should call him Heelholder, but of Esau it is said, that he came from the womb of his mother altogether rough and covered with hair, as if he had been a man already. See also from whence he took his name.

We see then the difference between these two: that is, that a man would have said that Esau was to be far advanced above his brother. For we see him thoroughly fashioned, he is big, and shows great strength: To be short, he is not as a child, but as a man. But of Jacob, there is no other thing, but the hand that held him by the heel, and he was as a thing born before his time; and when they grew, he continued even so. For Esau was a Hunter, a man of travail: (as if a man would say) nothing but strength. Of Jacob it is very true that the name which Moses uses is taken in good part and signifies sound or perfect: However, it was a simplicity which was opposed against all that which was more apparent in Esau; and in very deed Moses adds, that he kept the house, that he was as it were a Cook always sitting in the Ashes. Mark then what we have to consider in Esau and Jacob.

Now this is an instruction to confirm that we have treated of before: That is to say, that GOD has not chosen men according to the outward show they may have: but contrariwise, that which is accounted most excellent, he forsakes and despises: And that which is as rejected of men, that does he advance. We see it always: but yet there is no doubt, but the Holy Ghost meant to set forth this in the person of our father Jacob, to the end that we should learn to beat down all foolish presumption, and should not search in ourselves, why GOD does choose us, why also he continues his grace towards us: but that we should know that he would be glorified in our littleness: and we shall have well profited when this doctrine shall be imprinted in our hearts.

For there is nothing that more turns us away from God than when we desire to have some virtue worthy of praise: but we must be utterly spoiled thereof, or else we shall be so puffed up that the grace of GOD cannot enter into us. So much the more then it behooves us to lay good hold upon this which is so necessary for us: that is to say, that when God chooses us, that this is not (as men say) for our fair eyes. And finally, if we be despised of the world, let us not therefore be discouraged: as we have showed, that it ought thoroughly to content us that we be accepted of God, although the world disdains us. For we see what was in Jacob: one still sitting in the house, as if a man would say, a Do-nothing, or Idle body. It is true that he was entire, but whence was it? Whence was this simplicity taken? Did he any notable thing? Had he any reputation? He had nothing at all. But see Esau, who was as it were above the clouds even from his birth, he was a man already, he had strength in himself: and further, when he grew, he had great industry, so that it seemed that he was to work wonders.

Very well, in this we are taught that all comes of God. For if we should seek the cause of election in men, it is certain that every one would give his voice to Esau without doubt. But notwithstanding all this, God prefers Jacob: and why so? This is quite contrary to what we imagine. So then we have to mark that God has in such sort dispensed his grace, that he would have men to know that it was his only goodness that moved him to love Jacob. Now this doctrine is well worthy to be meditated upon all the days of our life: and this is (as I have said) to beat down all the overweening that men have in themselves, to the end that there be nothing but the mere mercy of God that may shine in this thing: and in the meantime let us know that the Church was always small in her beginnings, yea, and that God has afterward such sort advanced it, that on men's parts their infirmity must appear, and that they must always acknowledge it, to the end men submit themselves to such a condition.

And again, however it be, let us know that God will never forsake his own work, but will bring it to his right perfection, although it be not known of men at the first dash: for neither ought it to be so, neither is it profitable. Again, if God give any sign that he have chosen us unto himself, and that this be showed even from our infancy, we have so much the more wherefore to glorify God: for the more his grace is enlarged, the more praise it deserves: but if we remain for a time as rejected, and that God makes no semblance of having any regard unto us: but rather that we be as it were forgotten, and in the end he calls us back again when we have for a long time gone astray: herein also shall we have a double occasion to praise him. In short, however he works in us, it behooves that our mouth be always open to acknowledge his goodness and mercy. There are some who from their childhood will declare that GOD has kept them, as if he had held them by the hand, and should bring them forth to say: These are mine, and indeed they have a good instruction from their infancy, and further it shall profit in them, in such sort as men shall say: Behold a seed of God.

Now, these (as I have said) are deeply bound to acknowledge that God had given them this privilege. For what have they more than others? We are altogether corrupted in Adam. So then, when God leads them as it were by a continual thread from their birth, even until their old age, so much the more are they bound unto him. But there are others who are as poor and miserable creatures: whom men would say that God had wholly cast from him, and the one sort are lewd and dissolute in their youth, the other sort miserable idolaters: and whatsoever devotion they have, yet nevertheless this is always to estrange them so much the more from God, and to provoke his wrath, yes, sometimes they are enemies to all truth: as we may see in the example of Saint Paul, who was as an outrageous beast shedding innocent blood, and striving for nothing more as a ravening wolf than to scatter all the Churches. Again, see the Corinthians, who were whoremasters and given to all kind of villainies, as Saint Paul declares: And as much is said of the Romans. "Ye were," says he, "in times past, both whoremongers and proud persons, and given to all oppression and deceit, yielding all your members to evil, and to the service of sin." And a little after he says to the Ephesians: "Ye were in times past without God, without any hope of life, ye were altogether darkness, ye were in everlasting death."

Now when our Lord, to the end to humble us, shall suffer us for a time to be so scattered, and then shall suddenly call us to himself: let us acknowledge and say, "Alas! we ought not only to magnify GOD for that he hath chosen us, as we see the fruit thereof: but also because he hath drawn us from this gulf wherein we were." And so much the more must we strive and redeem the time past, as Saint Paul speaks thereof, in that we have alleged: "Ye were sometimes darkness, but now you are light in the Lord," says he, "and therefore walk as Children of light." And let us often remember that which our Lord Jesus Christ says. "There are many sheep that are not of this fold." For he spoke of the Gentiles, who were shut out from all hope of salvation. He calls them sheep, not in respect of themselves: For they were savage beasts: but in respect of God's election: although they were a scattered people, yet he says, that he would gather them together. Therefore when it pleases God to withdraw us from dissipation wherein we have been, let us learn to give ear to the voice of this great Pastor: not only by giving some outward sign that we do allow it: but that it be to follow him and obey him in all things.

Mark then what it is that we have to learn out of this place. And further let us not be ashamed when the Lord shall not give unto his faithful and to his whole Church such a goodly show amongst men, to the end to be had in reputation: Let us not be ashamed of our baseness, so that he be glorified. As now it seems that the Church must be trodden under feet: and we see also how profane people and the Children of this world make no reckoning of those whom God has gathered to himself.

Now let us bear this patiently, after the example of our father Jacob: and let it not trouble us if the world (in a manner) does spit in our face, so that we be approved of GOD. Mark then, how every one of us has to practice this doctrine in himself, and also in the whole body of the Church.

And again, although we are not esteemed of the world, and that few do allow us and clap their hands at us, yet God works in such sort that that which is most contemptible in the world, and in the outward show thereof, is more esteemed before God than that which has great show and setting out before men. And herein is that accomplished, which is spoken in Saint Luke. That which is high and excellent here beneath is not therefore esteemed of God, but much rather is sometimes an abomination unto him: as it is certain that the virtues of Esau shall always be praised, if men were judges: but yet Jacob's simplicity before God and his Angels is in greater estimation.

Let us therefore march on as our Lord Jesus has commanded us: and let it not grieve us, though there appear not in us at the first dash, these gifts which God has put in us. For example, there are many who are nothing worth in respect of God, yet they have a goodly show, and also there be occasion thereof. Men shall find great personages, of great estate and quality, who shall have great valor, and be in great authority: shall be in honor and dignity: and farther there shall be no extreme covetousness in them: to be short, there shall appear such an honesty in them, that you would think them Angels, and all men will extol them everywhere: and in the meantime, there shall be poor handymen, husbandmen, and poor idiots, who have no opportunity to show themselves: For they shall be busied in their shop and small household: they must travail to nourish their poor children. A man shall hear no great fame of them, they are not eloquent, to show forth any great wisdom: and when a man shall hear them speak, he shall see nothing but folly, according to the common opinion: and yet GOD has elected and chosen them. He allows that which seems to be of no value: For albeit it seems that these are base things, that a man sew or do some other thing, and take pain, yet this is a service that GOD more esteems of, than we can imagine.

So then, when we know that we are nothing in outward show, let us not think our state and condition to be the worse for it (and as I have said already) let us not be ashamed of our infirmity: and in the meantime, let us lift up our eyes on high, and though we lie in the ashes, let us know that as much happened to our father Jacob before, who was a figure of all the elect of God and of his children. Now it follows.

That Jacob was loved by his mother, and Esau by his father. And this serves well to show that there was no such perfection in Isaac as there ought to have been: For he was not ignorant of that which had been spoken: That the greater should serve the lesser: He knew full well that so was the will of God, that Esau the elder should yield both the place and degree of honor unto his brother: and yet he loved Esau: it seems herein that he would resist the counsel of GOD. And what means he herein? When he will cast his whole love towards Esau: Yet God will reign in the end and his election must stand fast, yea though all the world should strive against it.

Lo, Isaac, who is very blockish: yet there is more: for it seems that he is led by a brutish affection. For why did he love Esau? Because that he brought him Venison. He loved him therefore for his tooth's sake. Behold an ancient man: and who by reason of his age ought to have been stayed and settled: he should no more have been led of his foolish and inconstant affections, that for his tooth's sake and licorishness, he should have forgotten that which God had pronounced, yea, by an unchangeable decree: that Jacob must govern, and that he should be heir of the promise: and yet that Isaac makes no reckoning of it. But here we see that the Jews are too blind, vaunting themselves in their fathers, as though the dignity which they sometimes had, came from the holiness and virtues of men. For it is certain that Isaac, as much as in him lay, overthrew the election of God: not that he had a will so to do. For if a man should have asked him, how now? Will you resist God? Will you let, that he shall not put in execution, that which he has pronounced? Will you alter that which he has pronounced by his mouth? He would have said, No: and his intent was not such. But however it be, he is driven and drawn that way.

So then we may not say that Isaac went about to help the election of God nor set it forward: but contrariwise he hindered it. Now by this we see that all mouths must be shut, and that men pretend not to have had anything in their persons, to say that God should confirm unto them the blessings which he had already given them. To be short, we see hereby, that like as the election of God is free and undeserved in its first beginning and foundation, and in full force, so also it behooves that God show unto the end, that there is nothing but his only mercy and that all that is said on man's behalf, do cease and be abolished, and that this is not, either of the willer or of the runner (as Saint Paul says) Romans 9. Mark then what we have to learn. Now in the meantime we see also the steadfastness which is in this counsel of God, whereby he chooses those whom he thinks good. So we have to resolve ourselves, although the whole world should labor to overthrow our salvation, that yet it will remain sure, so that we have our refuge always to that which has been shown us before: that is to say, That our Lord Jesus Christ has taken into his keeping all that the father has given him, as being his own: and that nothing thereof shall perish, forasmuch as God is stronger than men: for it is thither that he does lead us: The father who has given you unto me, is stronger than all.

So then let us learn to stay ourselves wholly upon the invincible power of God when there is any question of being assured that in calling upon him we shall be heard, and that we doubt not but that as he has brought us into a good way, so he will give us perseverance: and although that we be weak and frail, yet he will not suffer us to fall: but we shall always be led in such sort that he will more and more increase his power in us. We must therefore come even thus far, namely that Jacob had not only those his enemies which had no fear of GOD, and were irreligious, but even his own father Isaac: yea who was then as chief in the Church: God had put him in trust as it were with his covenant, to the end that he should be the treasurer thereof, and dispense it: and yet nevertheless he (as it should seem) was an enemy to the election of Jacob. Wherefore if we see many contrarieties, and that it seems our salvation must be overthrown by many means, and that we see no issue, let us then know that God will be victorious in the end: and whatever weakness be found in us, nevertheless he will not cease to proceed, and although there be resistance and contradiction here beneath, yet nevertheless he will overcome all, and bring it well about.

But by the way, we are here admonished by the example of Isaac, to hold ourselves under the bridle. For if this happened unto such a man as Isaac was, so excellent and of an angelic holiness, that he resisted God, what shall become of us in comparison? It is certain, that we shall every day be overtaken a hundred times with some vain fancy, that we shall rush against God, although we have no such purpose. We have great need therefore to distrust our own judgment, and to call upon God, to the end that he will govern us by his Holy Spirit: otherwise (as I have said) we are as wretched strays, and we shall go hither and thither at all adventures. And when we ween to be very wise, there will be nothing but folly in us, yea rebellion, although it be not with our wills and knowledge. Mark this then for one lesson.

But we must mark here the cause which is here noted by Moses when he says that Isaac loved Esau: And wherefore did he love him? Because that Venison was his meat. Therefore let us take heed that we be not led by our carnal and earthly appetites, if we will keep our array towards God. It is true that to eat and drink are not condemned. For God has placed us in this world under that condition that we should enjoy his creatures: and seeing he has ordained us to eat and to drink, it is certain that we offend him not when we desire to have for our necessities, and search out also the use of those benefits which he has prepared for us. For it is not said without cause that we must do all things in his name, yea both in eating and drinking: but in that we be corrupted, it cannot be but there will be always excess in our appetites, and this excess makes us to forget our duties towards God: so as we are altogether drawn away on every side: and when we think to do our duties, we are far therefrom. But Isaac ought always to have had this before his eyes, yea and he ought to have had it engraved in his heart, this voice should have sounded in his ears, to wit, that the greater should serve the less: he ought without end, and without ceasing, thus to have thought: well, forasmuch as God will have his election to remain in Jacob, it behooves that I agree unto it. But in the meantime his meat turns him, and draws him quite contrary. Let us therefore be well advised (as I have already said) on our parts, to repress our desires, yea though they be natural, and of themselves not unlawful. But to the end that there be no excess nor intemperance: Let us be advised (I say) to check and to tame them, in such sort that they never turn us away or hinder us from ordering ourselves according to the will of God. Mark therefore briefly what we have to learn here.

But here also we see that Rebecca had an affection better guided than her husband. It is very true that always men shall see (or for the most part) that if the Father love one of his Children, the mother will set her love quite contrary: A man may see these contentions in most houses. Also it may be that Rebecca had conceived some kind of jealousy: for as much as she saw Esau preferred: and therefore she loved Jacob the better, as much as he was not so acceptable to his father, nor had no such favor: but for as much (as we shall see hereafter) that she had regard unto God's election, and that she always held that which had been said, that Jacob must be preferred: we have here to judge that she was not passionate and affected, as women that would lightly set themselves against their husbands, when they see that some of their children shall not be so much esteemed, they will the more set their affections upon them. But we cannot judge so of Rebecca: and why so? Because we see (as I have already said) that she always referred herself to God, and meant to obey that which he had pronounced. She would undoubtedly that both the children might have been reserved in the Church: but seeing she saw the one shut out, and that there was none but the lesser and inferior that God allowed of, she yielded thereto. Now here we see that our Lord sometimes will suffer those, which have the more virtues and greater gifts of the Holy Ghost, yet nevertheless to fall: and that they who were not yet so advanced as they should outgo them, I mean in some respect. For if we make comparison of Isaac with Rebecca, it is certain that he having been brought up in the house of his father, and having received so great instruction in his youth, had generally a greater faith than Rebecca. But behold a particular action, wherein he failed, and wherein his vice showed itself. And yet Rebecca who lately crawled out of a den of idolatry: as we know that in her father's house, there was nothing but superstitions, the country was altogether corrupted: this poor woman, although she knew not God in her youth: yet notwithstanding she was so well taught and instructed of the Holy Ghost, that she out-went her husband. Now for this cause, they too whom God has reached out the hand betimes, and whom he has lifted up, to be as mirrors unto others: let them learn always to walk with greater carefulness. And why so? For there needs but one wry step to make them to fall so grossly, that everyone will be ashamed of them.

And therefore let us learn, that albeit our Lord have generally framed and fashioned us by his Holy Spirit in such sort, that everyone has us in admiration, that yet in particular cases, we may offend. Therefore let us always stand upon our watch. Moreover, they which are the most excellent, when they shall come to fail in some point, let them not make a buckler of this, that they have done so many good deeds, and worthy of praise: let them not allege their valiant deeds (as they say), but let them acknowledge themselves for such as they be, and say: Well, I perceive that God would have me to acknowledge that I am a weak man: and farther that I should acknowledge in general, that it is not in men to uphold themselves: for there needs but one fault alone to cause us to be cut off from the church. And when God has cast us off, what shall become of us? So let us learn all these things in the person of our father Isaac, when we see that he was so blinded, and that he never remembered, that he was as a rebel to God, in esteeming that, which God had rejected, and despising his younger son: to whom notwithstanding God had given this testimony: That he must rule in his house.

Now in the meantime, although that Rebecca had been well guided in her affection, and that she had sought to obey God: yet it could not be but there must be some quarrel between them: as oftentimes it falls out. And this is that which Moses says. That Isaac loved Esau, and Rebecca loved Jacob: and when he speaks so, it is as if he would show that there was some strife in the house, and that they could not agree together, to say, that the husband and the wife should love their children alike, as by nature they ought to have been inclined thereto: or rather that they knew that the will of God was that they should have loved the younger. Now we are warned in this behalf, that albeit our affections be well grounded and tend to a good end, that notwithstanding there be always crossings which are blameworthy.

As for example. I seek to follow God, and fully to conform myself unto his will: but there are resistings, and it must needs be that I must incur displeasure of the one, and purchase an enemy of the other, if I discharge my duty. Likewise it is true, that the beginning shall be good, when I shall desire to do well, and that I shall only look unto God: but ever anon it will befall unto us, that in our good zeal we shall be too excessive, and that we shall have carnal passions in us: To be short: they who shall be the best guided, and who have greatest perfection, it is very certain that they shall yet pass measure in this place, and that they shall show themselves men: and so much the more ought we to suspect our passions, and albeit we see that the end be not good, yet we shall not cease to fall therein. Again, we also have a good warning to leave all contradictions: For it is not without cause that the scripture exhorts us so often unto this union, to be of one mind, and of one mouth. And why so? For when we agree in such sort, each one stirs up his neighbor, and helps to bring him unto God. But contrariwise, when we are quarreling in contention and strife, not only one lets and hinders another (as it is commonly said there needs but one restive Horse to hinder the whole team:) but yet there is a worse matter: to wit, that when we strive for the service of God, we cease not to forget ourselves in some respects, and many things escape us, which we would not let slip, if we were out of strife and contention. This therefore is the matter we have to learn. And these examples are daily seen amongst us in the church. For the best servants of God and they that are endowed with most excellent graces, yea and who strive for the truth, yet nevertheless cannot always so bridle themselves, that they be not quarreling, and show themselves men, and yet God allows their zeal and that which they do. And why so? Because they have a good beginning, and they have a right end: but as I have said, there is always infirmity mingled therewith. Let us therefore (say I) always mark this, in this example of Isaac and Rebecca. Again, we have further to note, that if sometimes we shall not agree as we ought and as were meet and convenient and as we ought, to bend and enforce ourselves, that yet nevertheless we must make no divorce betwixt ourselves, neither be quite separated asunder. For although this was a notable vice, that Isaac and Rebecca were thus divided in the love, which they bore unto their children, yet they continued to serve God: and Isaac did never pretend to abolish this oracle: that is to say, this same answer which God had given, that Jacob must govern.

Now therefore we see here how the husband and the wife are at strife, and that in such a matter of importance, as whereupon depended the salvation of the world. For the question is here of the eternal election of God, the question is of the whole church of our Lord Jesus Christ, who is the head thereof: and behold some crooked controversies betwixt Isaac and his wife. Yet this means not that Isaac meant to overthrow all: but he understood it not, and was confounded in himself. Likewise therefore, when through ignorance and error, it shall sometimes come to pass, that we shall be in trouble, and that the devil shall thrust in his foot, and that we shall not be able to speak with one and the same mouth: notwithstanding, we must always keep the principal: that is, we must always agree in this, that we hold God for our father: and that we know that there is no true holy unity, but in Jesus Christ: that we hold, I say the principles of our faith: and if we cannot comprehend all things so distinctly as were to be wished, let the ignorant and weak be humbled, and let them not be discouraged.

Likewise let them that are more froward, bear with the weak, waiting when God will turn them, and take from them these opinions, wherein they are so troubled. This is that which Saint Paul says unto the Philippians: For he shows how we ought to be knit together, and what the knot of our concord and brotherhood is. Now having showed, that he concludes, that therefore there should not be diversities of opinions amongst us, and that our speeches likewise should not be diverse. But yet (saith he) If you cannot come to such perfection, and that some go as it were halting, and cannot overtake others, which are not so quick to comprehend all: Wait (saith he) until God reveal it unto you.

Mark then the first thing that we have to do, that is, to agree in the pure and simple truth of God. But forasmuch as it is not given to all at the first dash, to have certain understanding of all points of religion: very well, if there be any ignorance, let them reach out their hand to them who are so besotted, yes let them take heed that they be not willful on their parts. For sometimes, yes most commonly a man shall see, that the blindest are boldest and rashest: and further there will be such a willfulness, that a man can gain nothing of them. But S. Paul to remedy this mischief, says: Wait till God reveal it unto you. This then is that we have to learn: but let us also remember that which he sets down: namely, that when we shall agree in our Lord Jesus Christ, and that we respect nothing but his glory, that always we keep our course, and if there be some little strife, that this separate us not one from another. For it shall be enough when we have this key, though in many other things we be not so resolved as were necessary: yet if we be not quite withdrawn and turned from our Lord Jesus Christ, it is enough. Besides when we shall tend to his glory, every one shall know, yes the most forward, that they are yet far off. What is the cause that those who are learned and exercised in the scripture, do disdain their brethren when they see them ignorant? It is forasmuch as it seems unto them that there is nothing wanting in themselves: but if we know what it is to aspire to our Lord Jesus Christ, and to come to the glory of his resurrection, we will say always with Saint Paul, that we have not attained unto it. When therefore every one shall know, that there is yet something lacking in himself, it shall do us no hurt, and we shall not think it strange to call our brethren, although it be a far off. Go to let us go forward. It is true that there is great difference between them that have the gift of interpreting the Scriptures, and those that are poor and simple idiots: they will know well that there is one God, who is their father by our Lord Jesus Christ, but yet they cannot expound a place of holy Scripture: and yet notwithstanding they cease not to walk on in one and the same path: and those which are the most forward, although they come sooner to the goal, yet they must always wait for the other. Mark then how we have to do, according as it is shown unto us, and how we may learn it, by the example which is here contained.

But now let us fall down before the majesty of our good God, in acknowledging of our faults, praying him that he will in such sort make us to feel them, that it may be to the end we may be displeased therewith, and that we always may have an eye to our condition which is so miserable, to the end to have our refuge to his mercy: and that it will please him to receive us to mercy, and so to govern us by his holy spirit that we may be rid of all earthly passions. And seeing there are so many vices hidden in us, that we may take the greater pain to examine ourselves, to the end always to have recourse unto him, who is able to cleanse us: and that we may so fight, against whatsoever thing does hinder us from dedicating ourselves wholly to his service, that in the meantime we know, that it is far off that our conflicts do deserve to be approved of him, but so far forth as he bears with our weakness. And also that we may have recourse unto his power, knowing the need that we have to be succored of him: and that by this means, we learn only to rejoice in him, and not to doubt but that as he has once reached us the hand, he will likewise continue more and more to strengthen us, until that we have overcome both the Devil, and all the assaults, that he can assail us with all. That not only, etc.