The sermon we will hear today is the
eleventh sermon from the book titled Sermons on
Election and Reprobation.
John Calvin preached this series of sermons beginning
in September of 1559.
The 1996 English edition by Old Paps Publications
is the basis for the sermon as we
will hear it today.
And so let us begin, Genesis chapter 27,
verses 3 through 9.
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, Lo, here I am.
Then he said, Behold now, I am waxed
old, and I know not the day of
my death.
Therefore take thy implements unto thee, I pray
thee, thy bow and hammer, and go into
the fields, and hunt some venison for me,
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.
Now Rebekah heard Isaac when he spake thus
unto Esau.
Esau went therefore into the field to hunt
venison, which he would bring.
But Rebekah spake unto Jacob her son, saying,
Lo, I heard thy father speaking unto Esau
thy brother, saying, Bring me venison, and provide
me some dainty dishes, which I may eat.
Afterwards 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 necessarily be that the people
which dwelt 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.
Know how Esau mingles himself amongst them whom
God had already condemned.
This therefore was a sign that he was
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 pleased 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 amongst 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
an help, and not two nor three.
And further, when Eve was created, and that
she was given to Adam, it is said
in the book of Genesis chapter 2, verse
24, 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, yes, 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 in this 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 took therefore a second wife.
But this was, as I have said, to
pervert the order that God had established.
He committed evil in that respect.
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 also
committed incest 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 by
that means before him.
Nowwithstanding, 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.
Moreover, after when men come unto them, and
say to them, Why 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 twist,
intertwine 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 despite 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 farther perverted the order and institution
of marriage.
Yet despite this, 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 lacked much in that behalf, for
he should have had his son, how old
soever he had been, in detestation, forasmuch as
he was so estranged from God.
And becauseasmuch 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
had no matter of it to have two
wives, and he would have had them by
dozens if he had been able to have
kept them.
When therefore he bears with these faults in
his sons, 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 for what purpose, 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 bared to his eldest
son, blinded him much more than his age,
or the lack of his bodily senses.
For he ought to have observed as the
truth was, that God had preferred Jacob before
Esau, and yet nevertheless he resists it, as
we have seen before, when it is said
that he loved Esau, and that Rebekah 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.
Rebekah 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 to God.
It is very certain that his purpose was
not such, but he is in such manner
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 chased, pushes with his horns.
So our appetites and desires drive us, and
ravish us in such manner, that we make
war most notoriously against God, yes, 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 of this, 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 in this, so false, that God is
nothing in him.
He treads 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 passes beyond that.
Now this is a wonderful strange thing, for
he was, despite this, the minister of God.
And a prophet.
And as soon as he had charged to
give the blessing to him, to whom God
had ordained it, yet he deals as if
he had been the keeper and appointer of
it.
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 your mouth.
You shall be a messenger.
Especially that which you pronounce shall have authority
of justice.
It shall be authentic, which I will ratify
in heaven.
God had done him this honor.
And yet, he leads himself to be so
snared in ignorance, that he goes quite contrary,
especially from his duty, and from that which
his office required.
This at the first show would seem a
thing intolerable.
But God, who by his wonderful counsel, directed
him in such sort in this manner, 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 his effect.
But because all things cannot be understood at
once, let us follow that order in rehearsing
of it, which Moses uses.
And afterwards, we will gather in the end
the prophet that this history brings unto us.
It is said that Isaac, seeing himself now
to draw towards his end, for as much
as he was transitory, he says unto his
son Esau, I know not the day of
my death, and therefore go and hunt venison
that thou mayest 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 knows 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 while they think to
have some truces or some release.
And what should this be if we knew
certainly of the end of our life?
Everyone would bend himself to all kind of
evil, and God should be despised even to
the end.
But when our Lord holds us at a
disadvantage in such manner that from the womb
of our mother we are always 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 minutes 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 we shall die.
But the meaning of these words is as
I have said, namely, that Isaac knew well
that he could not continue in the world.
And indeed, although young people, and they which
are strong, and in the flower of their
age, ought to prepare themselves to forsake the
world, and every hour to die, while they
yet live, yet do we most fail in
this, 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 weakened, 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 imports 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 manner that there be nothing that
hold us or hinder 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 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 in Hebrews
chapter 11, verse 20, The lesser was blessed
of the greater, because it must necessarily 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 persons, not 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 us 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 were 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 same, 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 it
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 cocon that
God will not lay our offenses to 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 in this as
instruments, 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 which 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 to receive a
morsel of bread and a drop of wine.
And indeed, this is well showed unto us
when he says in the Gospel of John
chapter 6, verse 51, 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 belong 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, desists not, to apply this
to that.
And thus it has been in all times.
For God has evermore reserved to himself the
praise of man's salvation.
But this hinders 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
the 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 in Romans
chapter 1 verse 16.
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
speaks 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
knows 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 have not the
doctrine that is preached unto us, knowing what
it imports, for there are many fantastical men,
these be the Anabaptists that refuse the ministry
of the word, and will be taught immediately
from God, 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 gives 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 has 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 of liberty?
Lo, what these fantastical spirits say!
Now they consider not that God is not
tied and bound to men when He uses
their service, for He does it as it
seems good unto Him.
It is true that faith ordinarily comes by
hearing, as St. Paul says, 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 has 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 among whom there is nothing
but vanity, but He will have His truth
esteemed for its own sake, and for its
own nature.
And in the meantime, let us have this
sobriety and modesty in that respect, to submit
ourselves to the order which He has established.
And thus, much concerning this word of blessing.
Now here, Moses begins to rehearse how Rebecca
found out a subtlety in the craft to
rob Esau of his blessing, and to transfer
it to Jacob.
And after we have spoken of the vices
of Isaac, we see the like in his
wife Rebecca.
And yet, nevertheless, they both believed in God,
despite that it was so darkened and wrapped
up that it could hardly be discerned.
That Isaac had a true faith, and this
proceeded from a true zeal, it appears plainly.
For if he had not been thoroughly persuaded
of this 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 naught.
Isaac, therefore, must necessarily 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, namely,
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 sought all the time of
his life against all the temptations which might
have overthrown him, does yet in death persevere
in faith and patience, and does this honor
unto God, that he does boldly trust in
him.
For whosoever trusts 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, despite this, he had no water
to drink, as we have seen.
Now, notwithstanding, death does threaten him, yet knows
he not when it shall be, saving that
he is altogether ready for it.
And for all that he despises, both Satan
and the world, and remains steadfast in this,
that God will not deceive him.
And that it is all one to him,
whether he die, or whether he rots in
the ground, so that the truth of God
may yet continue, and have his full virtue
and power.
Lo, Isaac then, who seeks not for the
world, but forsakes all his senses, and remains
steadfast, and doubts not, but that God hath
mercy on him, and on his stock.
In this, 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
willful malice, but it was because he was
sluggish, and knew not his office but in
part.
He knows very well, that God would advance
him to such a dignity, that he might
be the messenger, and witness of this blessing.
He knows this.
And despite this, 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 profane through craft
and lying.
Yes, 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 proceeds 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
comes so foolishly, to attempt, that which seems
good unto her, in so excellent a work
of God, and which surmounts all others.
For Rebecca, knowing well, that the blessing which,
she sought for her son Jacob, imported that
he should be the head of the church,
during his life, and that of him should
come, our Lord Jesus Christ, does despite this
overthrow it, that she cares not to lie,
to falsify, to pervert all.
And also it seems, that she sets 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,
wrapped up about the neck of her son,
and in the hands of skins, coloring that
he is hairy, and seeming to rob Esau,
of all his ornaments.
And again, that she makes her son to
lie.
And father Jacob, who went to seek a
kid, which she causes to be fed, and
makes 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 proceeds, from an excellent faith.
If ever there were any.
This is very strange, but we may easily
judge it.
Where to 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.
Yes, which is more, she lays 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.
Despite this, she sets 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 has printed this on 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, yes, even to the bowing of the
knee.
Now, although that this same birthright were worth
nothing in respect of this world, yet does
Rebecca greatly esteem it.
See then, undoubted and sure testimonies, of a
great and exquisite fate 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, clothed
in the undoubted marks of her faith.
She had so great zeal, that she forgot
herself, and regarded not one bit, whatsoever mischief
might come upon it.
And why so?
For as much 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, for as much as God has
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, regardless, we shall always
be in such manner, wrapped up 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 truth, there is not anyone, which
does not prove this to be true.
For although that this be our mark, to
strive, there where God has called us, yet
do we make so many false steps, that
it is great pity to see.
And they which run more swiftly, to bring
themselves in order to God, yet for all
that, they go out of the way, and
have many hurdles, and crossroads.
And God allows them to the end, that
we should not have, with which to be
proud.
For if virtues themselves, be faulty before God,
alas, what shall those vices be, which are
altogether condemned?
Do we labor to do well?
Do we enforce ourselves to that?
Yet regardless, 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, despite this, yet such
clouds do often times, come before our eyes,
and 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 offenses, 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 calls sacrifices of
a sweet smelling savor, 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
has 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, while 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 works in such manner, that
the evil which is in us, hinders Him
not, to accomplish His work, even by our
inferiority.
As for example, if we will search, till
we find, an angelical perfection, in a mortal
man, there shall never any be found that
has 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 offenses, although that
they made intercession, for the people, and were
as it were mediators, and that by their
sacrifices, they abolished sins.
Yet notwithstanding, they must 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 necessarily be, that the most
excellent men, be examples unto us, of the
fragility, 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 that they are full of
imperfections.
But let us learn, as I have said,
in the person of Isaac, that God leads
not off to accomplish his work, although there
be yet ignorance in them, who out to
lead us, who when they distribute unto us
spiritual gifts, which they have committed unto them,
and where God has made them keepers, although
they be not all together, such as they
ought to be, notwithstanding, we leave not off
to make a profit of them.
For God uses and orders them, in such
a way in this work, which he will
do, that his grace is not a bit
hindered, because a man might find things to
be bettered in them.
This therefore is the thing that we have,
yes, to mark upon this place.
But to be short, we see that the
faith of the children of God, shall often
times be weak and entangled, not as the
papists have imagined, for they call an entangled
faith beastliness, when a man shall say, Oh,
I believe in my mother's God.
I know not what the whole Christianity means,
but lo, it is enough for me to
go simply to work, and I believe as
our holy mother the church believes.
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 has planted
them.
See the implicit and penned up 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 held
in ignorance.
But yet, despite this, there is some light,
but what is that faith?
It is an understanding, which we have, of
the goodness and favor of God, after that,
he has illuminated us by his Holy Spirit,
and by his word.
For faith cannot be without these two things.
That is to say, without the word of
God.
I say, as God has set in 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.
For as much 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, it is with us, that
if God illuminate us not within, when he
sends his holy word to show us the
way, we should always remain as poor strays,
or lost sheep.
So then, it is necessary 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 have 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, namely, 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 has
given us to know.
Now of this we may gather, that when
the scripture pronounces that we are justified and
saved by faith, it means not that it
is by excellence 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, yes, but when there
shall be never so little a spark, yet
nevertheless shall the goodness of God supply that
which is lacking, 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 mean season, where is
our life?
It is in us.
How?
In that we have received the Spirit of
God, says St. Paul in the 18th chapter
to the Romans, verses 1 through 27.
And have we the Spirit of God in
fullness?
No, not so.
There is as it were but one spark,
or a drop of it, but this, says
he, is life, and shall swallow up all
whatsoever belongs 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 a hundredth part of
the benefits which God offers unto us, yes,
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 pacing 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
has declared that He will, our Father, that
He will be our Father, that we embrace
this promise and stay ourselves on that, and
if there be any doubts or distrusts, that
we resist them, and that we hold this
conclusion, oh, 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 seems two great
vices in Jacob.
The one is that he feared his father
more than God.
It is true that it might be so
judged thereof, but when all shall be well
marked, it is certain that it was the
fear of God that moved him to that.
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
moat.
But that all our actions should be condemned
and that God should have them in utter
decastation.
And St. Paul also pronounces it.
For by this word of faith he understands
certainly in the 14th chapter to the Romans
that we be assured that that which 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 that
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 whatsoever he should
have done being of sin it should have
been to provoke the wrath of God.
But we shall see by thou which followest
that he was confirmed.
But the answer which his mother gives him
is, The curse be upon me.
But he was not so lean and so
dry as he or she has 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 be easily gathered that
Jacob was confirmed to resolve himself and to
know that the blessing which he sought could
not be disappointed.
In the meantime, regardless, we cannot excuse him
but that he fell foully even in the
very beginning and consequently that he had nothing
in that case but confusion had not God
helped in that thing.
To be short, we see as well in
Jacob as in Isaac and 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 faults which are here, but
God has outdone all their faults and defenses
and wrought in such a way 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 our
faults and beseeching him that he will open
our eyes and 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 meanwhile that we may
in such manner fight against all our carnal
desires that in the end we may be
full 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.
Please stand with me.
We'll pray together.
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This Reformation audio resource was read by Mr.
Mike Grounds on September 23, 2001 and is
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