affirming himselfe to bee Esau the eldest and dearest sonne in pretending the providence of God working for him in offering his father meate and drinke as also by Isaac his errour in iudging rather by his hands thē by his eares In the substitution of Esau the spirit of God sheweth the person that is blessed with a secondary blessing and the person that blesseth In Esau who is now blessed with a kinde of blessing first wee see his importunity to have a blessing which appeareth in wordes and weeping secondly his hatred against Iacob because of the blessing Isaac being astonied beyonde measure first confirmeth the blessing to Iacob perceiving nowe at length that it was Gods determination and that any man could not a good man shoulde not hinder it he laboureth not wilfully to alter it but willingly yeeldeth to Gods pleasure though it were at first contrarie to his will Secondlie hee being overcome with Esaus teares pronounceth on earthly and corporall blessing to that carnall and vngodly man In the event wee see the exile of Iacob he hath not the principall blessing without a speciall crosse Secondly the motives which his mother vsed that hee shoulde departe first by shewing him his daunger secondelie the meanes howe to avoide it In the looking glasse of this historie I see two notable images represented to our view the first is the frailty of man the seconde is the faith of Gods children besides many other advertisementes both pleasant and profitable which I will pointe at by the waye The frailtie of man is set downe in the purpose of Isaac and in the practise of Rebecca The frailtie of Isaac is mentioned in the foure first verses the infirmity of Rebecca in the discourse of the fact till the 29. verse The faith of Isaac Rebecca and Iacob is manifest throughout the historie albeit it be somewhat darkened with the blinde affection of the one and the indirect meanes of the other Thus oftentimes by the interposition of the earth and carnall thinges the sonne of righteousnesse is eclipsed in the most deere Saintes and servauntes of GOD. In this historie wee learne the indubitable truth of GODS promises and the continuall care hee hath of his Saintes and that hee so fulfilleth his woorde that it commeth to passe beyonde mans expectation Iacob is never so neere his fathers blessing as when hee seemeth to be out of hope of a blessing and in feare of a curse Againe Esau was never so sure of the blessing as the day that he lost it Iacob was never so doubtful as that day hee had the blessing nor Esau ever so certaine in his opinion as that houre that hee lost it Pro. 21 30. No humane counsel canne alter the counsell or interrupt the covenaunt of GOD. They which the Lorde will advaunce shall be advaunced The Lord suffereth the iust other whiles to fal to'erre to be deceived partly that they may know their own weakenes partly that they may have the more compassion on others Moreover the Lorde revealeth that sometimes to the lesser which hee doth not to the greater as to Rebecca not to Isaac Isaac perceiving the favour of God to bee the best inheritance that his son can have is careful to blesse him before he die This good man is pure cleane yet not so but y◠he hath neede that his feete I meane his affections be washed Ioh. 13. That holy Matron Rebecca remēbred the promis which was made 40 years before we scarce remēber the promises of God which he made lōg since but repeated yesterday vnto vs. Rebecca instructed her son above all thinges to seeke that excellent blessing we instruct ours how they maie live here but not how they may live for ever Rebecca woulde not have Iacob in anie wise to marrie with the Canaanites we bestow our childrē on popish Canaanites and are mingled with them Rebecca knew that her husbande erred yet she doth not insult over him shee doth not withstande him shee is officious towardes him but among vs if any man erre never so little yee shall have them that wil tel it at Gath and proclaime it in the streetes of Askalon that the daughters of the Philistines may reioice and that the children of the vncircumcised may triumph We may see in this historie that Iacob feareth to lie though it be for his own and to obtaine a notable blessing hee staieth hee staggereth he doubteth but there are many that say they are Iacobs who make no bones of lying of deceit and faining never fearing a curse as Iacob did though they seeke other mens right Iacob his owne In Esau wee have an expresse image of worldlinges and Atheistes first in his incontinency of body in taking two wives secondly in his profannes of minde in matching with Canaanites thirdly in that hee grieveth his parents with his vndutifulnes fourthly in that hee was a hunter it agreed well with his quality who hunted for worldly things fiftly in that hee tarried so long that he lost the blessing he came but a minut to late but yet two late the worldelings doe repent to late the foolish Virgins come when the bride-grome is entred the rich man in hel would faine have one drop of mercy who delaied to accept of it while it was so ful and freely offered vnto him vppon the earth Esaus will hunte so long for the honoures pleasures and wealth of this worlde that they will come shorte of the blessing of GOD. Esau weepeth for an outwarde blessing not caring for the inwarde and spirituall blessinges of GOD so the worlde lings if they faile of these outwarde transitorie blessings then doe they houle and crie out with Esau hinc illae lachrimae the losse of the gospell the losse of GODS favour the losse of christian vnity the losse of many spirituall and eternall blessings will not so much grieve the Esaus of this worlde as to be deprived of one carnall blessing Now that yee see the summe of the history before I come to the frailty of Isaac I cannot but commende vnto you a lively image of his faith in this his last will and testament This disposing of his earthly thinges and this pronouncing of the blessing of God to his sonne after him was a voluntary resigning vppe and giving over of all worldly goods with a resolute preparation of his minde to die and to bid this troublesome life adiew resting himselfe wholy solely reioicing in a holy a heavenly hope of an eternal mansion which God had provided for his chosen Abraham his father before he died to testifie his faith to God and to prevent all occasion of strife betweene his children bequeathed to the rest sundry giftes but the inheritaunce hee behighted Isaac Genes 25. Iacob before his death gave evident testimony of his faith to God and love to his Church when he tooke order touching the place of his buriall when hee exhorted his children to concord and vnity when hee
prophecied so plainely of Christes comming and blest all his sonnes with singular blessings He shewed that when his body was in Aegypt his hearte was in Canaan the promised land Semblably Ioseph following Abraham Gene. 48 Isaac and Iacobs steps did set things in order before he died and tooke an oath of the sons of Israel his brethren to cary his bones out of Aegypt building vpon the promise of God which he repeateth at his death that God will doubtles visite them bring them out of that land into the laÌ„d which he promised Abraham Isaac Iacob Genes 50. Moses endeth his life cignea cantione or rather cautione Deute 31. with a sweet song and a heavenly sermoÌ„ made to the children of Israel appointeth Iosua to succeed him in his place David the king drawing neer vnto his death charged Salomon saying Take heede to the charge of the Lord thy God to walke in his waies keepe his statuts his commandements his iudgemeÌ„ts his testimonies as it is writeÌ„ in the law of Moses 1. Reg. 2. that thou maist prosper in al that thou doest in every thing wherevnto thou turnest thee c. And theÌ„ he appointeth Salomon to succeed him When the senteÌ„ce of death is denouÌ„ced by Esay vnto Ezechia 2. Reg. 20. hee is coÌ„manded in the name of the Lord to set his house in order before he die This practise of holy meÌ„ served aswel to shew their faith as to cut off occasioÌ„s of strife which els might ensue And thus the Saints of God doe expresse the assuraÌ„ce of their faith ☉ the proofe of their love aswel in death as in life whereas the wicked as they live without love so they dy without faith as they live without fear so they die without hope as they have bodies without life so have they souls without God And among that rabble even blinde Baalam himselfe who saw lesse then his Asse Numb 23.10 and knew nothing of the law yet will not faile to saie I wish my soule to die the death of the righteous and my ende to be such as theirs shal be I desire to be ioined with the race of faithfull Abraham but who causeth the wicked sometimes to have these affections and to vtter such speeches who but the Lord who setteth them vpon the earth and wresteth out this coÌ„fessioÌ„ of them Why Balaam thou hast let out thy â—uÌ„g to hier vnto wickednes hast set thy soule to sale vnto covetousnes and art possessed with Satan saist thou thus of the death of the righteous what shal the faithful themselves say who know by experience the most happy coÌ„fortable truth of thy saying who as they live in the faith so they depart in that hope assurance The wicked have a glauncing glimpes a sodden lightning a momeÌ„tany motion even a small tast of the things that are heaveÌ„ly eternal but in the hearts of the Godly they are sealed with Gods spirit coÌ„firmed with his promises writeÌ„ with a pen of yroÌ„ with the print of a diamond yea ingraven in the table of their souls As for the testameÌ„ts of the wicked who as coales do kindle heat and wood the fire so have they kindled their natural corruptioÌ„s fostered the flame of their coÌ„scieÌ„ce How should they testifie their faith seeing they have none or tende to quietnesse vnity seeing they never sought it yea though their stolne waters may be sweete their bread pleasant for a time Pro. 9.17 yet the curse of the Lord is in their houses wheÌ„ as the habitatioÌ„ of the righteous is blessed Prover 3. vers 33. Before thou make resting on Gods promises thy laste will and testament with Isaac see thou first make obeying Gods commandement due restitutioÌ„ with Zacheus if thou have defrauded any man by forged cavillatioÌ„ by byting vsury or by bloudy cruelty and oppression it is good to make a testament but it is better to make restitution neither is thy testament good without restitution When thou leavest the worlde wilt thou not leave wickednes but at thy last gaspe deale so vniustly and conclude thy life with such vnrighteous dealing as to enrich thy children with the goods of other men Doest thou so take thy farewell of the worlde as if thou fearedst not the iudgement of God no not when thy soule is presently summoned to his tribunall seat Doest thou thinke that thou shalt not give an account of thy stewardship O vniust servante art thou so bewitched by Satan that thou saiest in thy hart tush God doth not see it the Lord doth not regarde it Wil not the Lord take the matter into his hands seeing the poore committeth himselfe vnto the Lord as to the helpe of the fatherlesse Wil not the Lord hear the desire of the poore seing he hath prepared their harts wil he not beÌ„d his ear vnto theÌ„ Thinkest thou that the vnrighteous MaÌ„monistes shal inherite the kingdoÌ„e of heaveÌ„ The hope of the vngodly is like the dust that is blown away with the winde like a thin fome that is scattered abroade with the storme as the smoke in the aire and as the remembraunce of him passeth that carrieth but for a day Touching the necessity of a testament if the Philosopher denieth him to be a good man who in a civill sedition is a neuter how can hee bee a gâ—od man that seeing dissention will arise in his familie after his death yet will not by opening his minde and testifying his wil cut off the cordes of domesticall variaunce and discorde and procure the pleasaunt harmonie of concorde to continue amonge his children The matter of a testament is the disposing of thinges which are possessed either to the benefitte of the Church but these testamentes are deade with the testators in olde time and I woulde the Church might have her owne or to the vse of the poore or to the behoofe of our friendes or to the commoditie of our children Both our heires and goodes are to bee considered if our children bee our heires nature alloweth it if our friendes thankefulnesse accepteth it if the poore charitie commendeth it if the Church or scholes of learning religion approveth it The goodes that are lawfully gotten may liberallie be bestowed on these good endes and as they are called goodes so I would to God the rich would doe some good with them but that which is vnlawfully taken by vsurie or extortion ought speedilye to bee restored after Gods will in his testament and not otherwise disposed according to mans will in his testamente Is the most perfect testament of God which commaundeth restitution both violated in his life by vniust exaction and gainesaide at his death by an iniurious testament The partridge gathereth an hoorde of other birdes egges sitteth vpon them and hatcheth them but when they are flush they flie away from her for they know that of right they belong not to the
in that we know that no man canne be allowed or blessed of God but in an other mans name person even in the person of Christ We must all put on Christ if wee will have any blessing at Gods hands If all this were done by Rebecca Iacob at Gods appointment it was no sinne but a vertue To kill a mans sonne without Gods expresse commandement to rob a mans neighbour to put an offender to death beeing no Magistrate are grievous sins yet Abraham is highly praysed of God for his readines to doe the first the Israelites for the second Phinees for the last That this was done by Gods ordinaunce some learned men doe bring somewhat probable and likely but not certaine and demoÌ„strative reasons as first the oracle of God shewing Rebecca that Iacob shoulde bee blest may seeme to prove this to be of God SecoÌ„dly that Rebecca was present wheÌ„ Isaac spake to Esau argueth Gods providence Thirdly Isaac his blindnes doeth concur to further Iacob Fourthly he perceiveth the voice to be Iacobs yet is deceived and blesseth him Fâ—ftly he discerneth not betweene kids flesh and venison being vsed to venison so that it seemeth the Lord tooke away the iudgement of another sence for Iacobs sake Sixtly seeing himselfe to be deceived he doth not coÌ„plaine of Iacob much lesse revoke the blessing nay he confirmeth it to Iacob Finally there is a space given to Iacob to departe with the blessing and immediatly Esau commeth in Because of these reasons I say if Iacob and Rebecca did this without Gods appointment it was bonum but not benè the matter was good the manner nought but if it were doone by GODS commaundement which I dare not denie but it might bee but I will not affirme that it was because Gods worde doeth not affirme but if the manner was of God it was blamelesse altogither but howsoever it was I say and you see with Gamaliel that the counsell of GOD cannot bee hindered Have not the blessings of Englande diverse and sundrye wayes by the bloudie Guizes and Italian Gog and Spanish Magog beene mischievouslie assailed from time to time But praysed and praysed for ever bee that GOD that helpeth vs and powreth dailie his benefites vppon vs hee hath overthrowen the Spanish attempt and the Guisian practise hee hath prepared him deadly weapons hee hath whette his swoorde hee hath bent his bowe hee hath ordained his arrowes against the face of these persecutours so that they are falne into the pitte that they made for vs. The mischiefe is returned on their owne heade and their crueltie is falne on their owne pate Put them still thus in feare O LORDE that they may knowe themselves to bee but men And in asmuch as the counsels of GOD cannot bee hindered by any pollicie or power of man I wish with all my hearte that our learned and grave Fathers woulde somewhat refraine themselves from them that sue for reformation and let them alone for if this counsell or this worke be of men it will come to nought but if it bee of God they cannot destroy it lest they be founde even fighters against God And withall the veines of my soule I wish that they that seeke reformation would take heede that they make not the cause the worse by their vndiscreete zeale vnbrotherlie reproches vnchristian slaunders vnsaverie and vnlearned libels and almost Pharisaicall contempte of their fathers and brethren For my owne parte GOD is my witnesse whome I serve in my spirite in the gospell of his sonne that without ceasing I praye for the peace of the Church and for a learned ministerie You knowe that discorde in the Church is fire in a house and a continuall fever in the bodie The LORDE quench this fire and cure this fever Wee prayed for outwarde peace when our enemies were at hande and nowe GOD hath sente it doe wee nourish contentions inwardely and at home among our selves Inwarde dissention or contention is a gappe not onelye for the bloud-thirstie Papist to enter who hath no other desire then our destruction do other scope then our spoile but no other meanes but our contentions but it is a gappe to let in Satan he entreth at our vnchristian breaches But to speake somewhat more of Iacob and so to ende we see he stealeth his blessing but wee have many that steale the blessings which at none of theirs I cite them all to stande at the tribunal seat of the eternall iudge I leave the poore known theeves to the coÌ„mon barres and here I first summon those sacrilegious persons that feare not to steale holy thinges that make a mocke of that iniquity Sacriledge will be sinne one day The conveying of publike things to privat vses wil prove theft one day Te comming in by Simony wil appeare to be theft Yea the stealing of the heartes of the people from the pastors will be prooved theft And you famous Merchantes other occupiers in this citty take heed that theft like birdlime cleave not fast to some of your fingers And you that are tutors of widdowes and Orphans goods beware that ye be not appeached of theft You that are servants take heede that ye come not in the number The causes of theft at first the perversnes of maÌ„s heart secondly incredulity thirdly vnfaithfulnes fourthly covetousnes fiftly ease and idlenes sixtly surfetting seventhly occasion I scarce make poverty one cause for such theeves are almost as worthy of pitty as of punishment A man may bee guilty of theft by dealing in it by concealing of it by counselling to it by commaunding or commending it Iacob was timorous in stealing his owne these are impudent in taking other mens Iacob was even forced to these meanes they runne to al wicked meanes Iacob did it but once it is their daily practise Iacob would soone have beene disswaded but even Gods word caÌ„not disswade these men from spoiling and robbing the Church the fatherles and stranger I had left out the Abbey-lubbers in our Church who are mighty theeves Though the Abbeies be gone yet they remaine I meane such as will not worke whether it be civill or spirituall worke it is plaine theeverie to take the daies wages and not to do a daies worke for it The Lord our God enlighten our mindes and sanctifie our heartes with such a portion of his spirit and with that measure of his grace that we may be fully perswaded that this worldes repose is full of anguish the security of the worlde without foundation the feare of the worlde without comforte the travels of the worlde without fruit the sorrow of the worlde without profitte the desires of the worlde without successe the hope of the worlde without rewarde and the mirth of the worlde without continuance and the miseries of the worlde without remedies and that all the worlde is but vanity of vanities Againe that our heartes may bee inwardlie informed and thoroughlie certified that the lawe of the Lorde is an vndefiled lawe converting the soule c. The God of peace c. FINIS