not resist Or â—â—w could Noah conduct and guide it over the tops of Hills and â—â—idst the Mountains But true obedience disputes not Gods â—â—mmands and if he enjoynes things improper and impertinent humane reason as Goe and wash in Jordan c. Or Let seven â—â—iests beare seven trumpets of Rams-hornes c. yet obey we â—â—ust our Faith requires our observance and performance And us it holds in the institution of the holy Sacraments which â—â—ve no foundation in reason yet because they are the Acts of â—â—ods wisedome and he commands their use we are not to Iudge canvas them but to observe and reverence them And as these â—â—rrow their successe from their Institution so all our labors â—â—d endeavours their blessing from his gracious providence â—â—xcept the Lord keep the City c. Psal 127.1.2.3 nothing 〈◊〉 project or enterprise but becomes either prejudiciall or unâ—ofitable unlesse God give the blessing which we finde experimentally true in some kinde famine when plenty enough of â—â—orne for the quantity but extream want in respect of the â—â—ourishment when God in his Just Judgement as the Proâ—net speaâ—eth breaketh the Staffe of Bread gives it not a nourishing faculty but it rather occasions faintnesse and decay of â—â—irits But that which makes this Observation more home and â—â—vident is yet further to observe That this Vessell which he â—â—repared was not a Ship made to all advantages of Sayling but an Arke close above without Sayles Oares or any or Engines which man hath invented and employed for the coâ—â— modious passing of Vessells upon the Seas It had no Helmeâ— steere her with no Master or Governor to command handing of Helme or Sayles God reserved to himselfe glory of Noahs Preservation he himselfe was the onely Piâ—â— to guide it upon the Waters and afterwards to Harbour it Providence the Sailts and Oares to steere and move it 〈◊〉 is many times pleased clearly to demonstrate his Wisedoâ— Power and goodnesse by using the weaknesses of our interâ—tions and employing such mean instruments as have nothing power or wisedome in themselves Give me leave thus to apâ—â— it If we see the Arke of Christs Church floating like the Isâ—â— Lemnos having no place of settlement If we see her moâ—â— upon troubled waters tossed to and fro with the waves of câ—tention If we see her without a Governor having nothing humane policy or power to direct or protect her if with Sailes having no favour nor respect from the world with Oares any humane assistances or aydes God will supply to the want of all these if she turn to God sincerely beg his mâ—cy and with a penitent heart purified by Faith crave his Pâ—tection All these deficiencies of secondary causes and wantâ— humane assistances will prove demonstrations of Gods porâ—â— and wisedome when he shall be pleased to deliver her by hand without any wayes or meanes discernable or possible be imagined by humane ingenuity In ordinary wayes of 〈◊〉 liverance there is a concurrent abundance and confluence experimented means the concurrence and ayde of second cauâ—â— the full force and strength of the arme of flesh but in specâ—â— and extraordinary deliverances when God will shew himself more signally and clearely he effects his designes by weak improper insufficient and defective means 8. Noahs Arke condemned the World because the world woâ—â— not reforme notwithstanding Gods warnings premonitions aâ—â— exhortations O then while the Arke is in building whâ—â— grace is offered whilest we are summoned to come to hiâ—â— while this opportunity of repentance lasteth turne you froâ—â— your evill wayes nothing can hinder or retard your conversion but either your own insensible duinesse and inadvertency which yet is a crime of your wills or your malitious perversenesse If the Arke be finished God deprives you of the opportunities of mercy the advantages of grace the deluge of Gods wrath is ready to fall down upon you there remains nothing but a fearefull looking for of judgement and fiery indignation which shall devoure the adversaties wanton not play not with his word seek the Lord while he may be found for a time there is when he will not be found because we cannot finde a way or place of repentance though with Esan we seek it carefully with tears and be assured that if the Ministery of his Word which answereth to the preparing of the Arke bath not converted thee it will condemn if it quicken not it will kill if this two-edged sword with one edge hath not cut off the evills of your hearts with the other it will peirce us through with eternall paines and never dying deaths If it be not the savour of life unto life it will be of death unto death 9. The World though many regard not Gods warning it s not multitude or numbers will save us in the day of wrath O then follow not a multitude to doe evill lest thou perish with them for company chuse the society of the few the little Frock and strive to get into the Arke with them it is better to be saved alone then perish with the World And here againe let me resume my former exhortation Whilest thou hast the light walk in the light take heed thou be not misled and deceived with the fashions and interests of the World or the examples of worldly men who pretend to be and transforme themselves into Angels of light lest thou perish with the World Follow the orders and discipline of Jesus Christ his holy example in him is no darknesse he is that light which enlightneth every man in the World if we shut our eyes against this light if we hate it or hate to follow it we are already condemned It is Saint Johns sentence John 3.19.20 This is the condemnation that light is come into the World and men loved darknesse rather then light c. But 10. Here is one Observable more The Deluge took not the World on a sudden As they were fore-warned long before so God in his goodnesse so ordered that it should raine also forty dayes and forty nights that seeing they could nâ— escape with their temporall lives they might in these intervaâ—â— and interims take occasion to provide for eternity O thâ— infinite goodnesse of God who allowed these perishing soulâ— time and leisure to implore mercy these dying men had a further opportunity of repentance and they might though dead 〈◊〉 the flesh yet live in the spirit I have long dwelt upon Noaâ— Building and have walked up and down too and fro his Arâ—â— yet not come to an end What he prepared was for our eâ—fication to build us up in our most holy Faith It was a greâ—â— preparation contained much in it upon the waters and yâ—â— affords plentifull matter both for Doctrine and Instruction I shall therefore descend into a more particular applycation and touch a little of the mysticall and this in three considerations In respect of Noahs Person his Arke and the Deluge 1. In respect of Noah All the
unto thee And for all we offer unto thy divine Majesty our soules and bodies our thoughts and words our resolutions and actions our passions and affections to be regulated by thy word sanctified by thy spirit guided by thy counsell blessed by thy goodnesse all that we are all that we have we offer as a Sacrifice to thee and to thy service humbly beseeching thee to approve and accept all for the value of that Sacrifice which thy holy Sonne Jesus offered on the Crosse for the redemption of mankinde For which great and unexpressable mercy we offer up unto thee the Calves of our lips Blessing Glory Honour and Power be unto him that sitteth on the Throne to the Lambe and to the holy Spirit for ever and ever Amen ENOCHS Translation Heb. 11.5 By Faith Enoch was translated that he should not see death and was not found c. ABel the first example of piety was the first man that died Enoch the second godly man in the Catologue the first that died not Abels departure assures us That though we now live we must dye Enochs translation ascertains us That though our life be changed we shall live Abel was snatched away by unnaturall violence Enoch was removed by a supernaturall mercy Abel by the hand of his Brother was sent into Heaven Enoch was by God immediately assumed thither Abel was cast up in a storme Enoch carried thither in a calme he to receive his Crown of Martyrdome this the reward of his uprightnesse and sincerity in the middest of a crooked and perverse Generation both admitted to the fruition of an unmixt unalterable felicity Further yet in Abel we see the sad and disconsolate condition of Beleevers in this life in Enoch their glorious and happy estate after their change in the one the implacable fury hostility and malice of the World against them in the other the incomprehensible love and mercy of God towards them the first enstructs us to serve God constantly in despight of all opposition terrors or discouragements the latter ascertaine us that if we please God God will reward our services with glory and eternity For By Faith Enoch c. According to my premised Method the words of the Canon are to be first explained 1. part This Enoch was the same that is mentioned by Saint Jude verse 14. to difference him from Enos the sonne of Cain called the seventh from Adam not as if there had been but five men betwixt Adam and him for there was a numerous people betwixt them but because he lived in the seventh generation or age from Adam five generations intervening that of Seth Enos Kena◠Mahalaleel Jared who begot Enoch in the seventh age anno mundi 622. The Apostles Encomium of this Enoch is taken from the historicall relation Gen. 5.24 and there is no jar at all betwixt Moses his history and Saint Pauls testimony of him Indeed Aben-ezra and generally the Jews charge the Apostle with forgery and prevarication and hotly urge Moses against him to prove that Enoch did die in a direct oppoition to his that he should not see death and their plea they take from the words of the Text which say they necessarily proves their affirmation For thus they reason all the dayes of Enoch were 365 years but if he were then or be yet living then Moses his calculation of Enochs dayes were false his dayes were extended to the Apostles age and so more then 365 years and therefore Moses his report he was taken away is not truely translated by Saint Paul he did not see death and so by consequent Saint Paul doth not interpret but imposeth on Moses what he never entended doth not translate Moses his words but corrupt and offer violence to them in this particular concerning Enochs translation But in all this heat the Jewes shew themselves Jewes malitiously charging that on the Apostle which the accusers are deeply guilty of which will easily be discovered by these following manifestoes 1. Those words all the dayes c. relates onely to the dayes of his flesh but determines nothing concerning either his death or not death the sense is howsoever he was removed hence whether he passed the ordinary gate of death or was extraordnarily conveyed away t is certain before this removall he lived 365 yeares which is all that can be concluded from that expression and is to their purpose a meer impertinency for it followes not all the dayes of Enoch were 365 years therefore Enoch died that is his soule was separated from his body this will onely follow his body was taken from the eye of men and his person from conversation with men of that age neither can that Phrase God took him beare their glosse For 2. The Apostles translation of the phrase is warranted by Onkelus who thus reades it Neque enim occidit eum Deus he was not taken away by a sodaine violent death as they fancy God took not life from him as Jonas wished in the impatiency of spirit Jonah 4.3 but took him the whole compositum consisting of body and soul and further yet from Siracides Eccles 44.16 who interprets it of his translation into Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but most principally and clearely from the Text it selfe For 1. Death is the wages of sin not the reward of piety and his taking away in the Text is subsequent to his walking with God as an extraordinary remuneration thereof and a signall testimony of his love and favour 2. No such phrase is used concerning the departure of any of the rest of the Patriarches of all of them it is said in expresse formall termes that they dyed of him onely that God tooke him in an extraordinary favour by an extraordinary way neither is this to be presumed a nullity or appeal of that eternall Decree of the Soveraigne Lawgiver Statutum est omnibus mori but a dispensation of that Law which he subjected his creatures unto himselfe still remaining most free to priviledge and exempt whom he pleaseth from the bondage of death and sentence of the Law neither doth Death in that Statute signifie onely the divorce or separated estate of the soule from the body but also it expresseth the exchange of a mortall bodily condition into an immortall and spirituall and unlesse this signification be admitted that Statute reacheth not holdeth not in that residue which shall be found at the last day who shall not die that is their persons shall not be dissolved but shall die they shall be changed they shall not die in the former they shall die in the latter sense 1 Thes 4.17 3. That expression he was not or he was not seen non comparuit as Onkelos imports so much For if God had onely assumed his soule as of other dying Saints he might have been seen on earth his body had remained among them as the dead bodies of Abel Seth c. did which because it was not to be found we may with good consequence infer
cannot lie he will superadde such is his goodnesse and mercy certitudinem subjecti we shall be ascertained that they are his Revelations if with humbled hearts devout Prayers and sincere holy obedience we endeavour to know his will God will discover his will Psal 25.9.10 and 14. Ioh. 8.31.32 Ioh. 7.17 give unto us the Spirit of obsignation and knowledge a certainty of adherence as well as of evidence making us not onely to beleeve but even to know and be as fully assured that it is the Word of Christ as those which have heard it with their eares and which saw it with their eyes For as Noah was secure that this warning was no Satanicall suggestion or illusion no private fancy or delusion of his owne braine but a divine revelation so God hath given unto the Writings of the Prophets and Apostles such splendor and sufficiency of light and appointed us such mediums cleare wayes and means for the discovery and comprehension of that light as may make them appear to all not wilfully or maliciously blinde that they are his word and containe in them a full declaration of his will he confirmes and seales in the hearts of all Beleevers the truth of their Writings 1 Ioh. 5.10 He engraves them in the Prophet Jeremies expression Ier. 31.33 In those dayes I will put my Law in their inward parts and write it in their hearts he sets such impressions and leaves such characters of divine truth in the spirits of his people that they cannot but acknowledge the Scriptures for the Oracles and Dictates of the holy Spirit We have a more sure word of Prophesie God in their Writings hath declared what is sinne and transgression and the severity of his wrath against sinne he hath expressed what godlinesse is and the great rewards and happinesses he hath awarded to them that leade a godly life O then let the heavinesse of his threatnings deterre us from sinne let his gracious Promises invite and incite us to Repentance let his judgements keep us in his feare â—et his invitations and offers of mercy keep us in obedience let us seriously consider that he hath revealed wrath against every soule that doth evill that holds the truth in unrighteousnesse except ye repent ye shall all perish and let us alwayes remember that he hath proposed mercy to all humbled penitents sincere converts he that confessieth and forsaketh his sins shall finde mercy mercy in his life and the whole course thereof at the houre of his death and in the day of judgement God hath done his part to preserve us from wrath and reserve us for mercy and mercy for us if we sleight his judgements undervalue his mercies we have no colour no pretence of plea we are altogether inexcusable our destruction is of our selves because like Jerusalem we would not be warned Observe but Gods method how he cleares himselfe from the ruine of his people how he chargeth it wholly upon themselves First he proposeth to every private mans Conscience his dealing with them and refers it to their judgement Deut. 30.15 See I haâ— set before thee this day life and good and death and evill He calâ— upon them to observe and to acquit him when they are judged he tells them plainely that they cannot pretend ignorance 〈◊〉 thou deest well shalt thou not be accepted thou shalt be accepted If thou doest evill sinne lyeth at the doore and Deaâ—â— the wages of sinne but if thou wilt not see nor observe thâ—â— he recites his proposals againe offering Life to thee if thou wâ—â— hearken verse 16. denouncing Death if thou refusest to heaâ—â— verse 17.18 and if none of these will serve the turne then 〈◊〉 acquits and justifies himselfe by open Proclamation before 〈◊〉 the World verse 19. I call Heaven and Earth to Record the day against you that I have set c. And the more clearely 〈◊〉 sets it before thee if thou observe not thy contempt is tâ—â— greater thy punishment shall be greater Thou O Christian hast or may have a most plentifull Revelation the way of liâ—â— and death is more distinctly set before thee then before tâ—â— former Age of the World if thou decline the way of life aâ—â— tread in the paths of death thy sinne is so much the moâ—â— heightned thy judgements shall be more intended and multiplied It is the Apostles affirmation upon the same reason Heb. 10 26. If we sinne c. the consequent is sad and diâ—mall verse 27. and the reason is a fortiori verse 28.29 anâ— it is the same Apostles Exhortation grounded on the same reason Heb. 2.1 Therefore we ought to give c. that is his Exhortation and the Reason is verse 2.3.4 For if the Worâ— spoken by Angels as perhaps this to Noah was was stedfast are every transgression and disobedience received c. 2. This warning of so long date is a pregnant proofe and remarkeable example of Gods patience and long suffering towards malitious incorrigible sinners For first he doth not aâ— the first punish but premonisheth them of their sinnes and thâ— demerits thereof sollicites and invites their repentance Anâ— secondly he allowes them a long time for repentance punisheth them not when in justice he might take vengeance and execute his wrath not as if God were not naturally and immutably just but because he is a most free disposer of hiâ— judgements and payes them when and in what manner seemeth good to him in his infinite wisedome and forbeares â—he punishment of impieties alwayes upon weighty and important reasons The first is to shew his propensity to the acts of grace and mercy his unwillingnesse and indisposition to our in force the acts of his tevenging justice so he solemnly protests As I live saith the Lord I delight not in the death â—f a sinner c. Ezech. 33.11 which the Apostle seconds 2 Pet. â— 9 The Lord is long-suffering to us-ward not willing that c. in his mercy he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 18.32 meek not irritable not easily provoked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gentle easily entreated 2 Cor. 10.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseeing looking beyond our sinnes passeth by them dissimulat peccata propter poenitentiam in his mercy there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 2.4 when he cannot but see he forbeares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neh. 9.30.31 suffers long many times many years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos 11.8 9. when he is about to punish he is at a stand asking How shall I c. and then resolves into conditions of mercy I will not execute c. he stayes expectat ut misereatur Es 30.18 And when he executes wrath he doth alienum opus that which his nature declines he doth it with regret and reluctancy For he doth not afflict willingly not from the heart Lam. 3.33 He forgives destroyes not Psal 78.38 and when he punishes he is weary Isay 40.2 The second reason is That God moderating his judgements with such meeknesse and
rash praesumptuous fancy but a sober and advised meditationâ— that God was able c. It is the wise mans advice and counselâ— In time of prosperity rejoyce in time of adversity consider Eccleâ— 7.16 consider Gods Almighty greatnesse infinite wisedomeâ— absolute power inexpressable goodnesse and undisputable truthâ— and thou shalt never fall thou mayest be tossed but shalt noâ— sinke thou mayest be shaken but not removed thou mayest be afflicted yet not in distresse Persecuted but not forsaken cast downe but not destroyed 2 Cor. 4.8.9 this was the confidence and reliefe of Saint Pauls sadnesses and afflictions Eveâ— to trust in God which raiseth the dead who delivered us c. 2 Cor. 1.9.10 this was his perswasion That neither life nor death nor Angels c. Rom. 8.38.39 O that we were wise to consider these excellencies these resolutions and understand the loving kindnesse of the Lord that we would consider and remember that he brought light out of darknesse order out of confusion all being from nothing and he is the same God still in Power in Wisedom in Goodnesse his Eare is not heavie nor his hands shortned unlesse our sins cause him to hide his face from us that he will not heare And lastly consider Abraham to be like this your Father in the resolutions and endeavours of obedience both Active and Passive Isay 51.1.2 Consider Abraham your Father c. and remember that God blessed and encreased him he considered God was able c. and so he received c. which affords another Observation 8. He received him It is Gods mercies that we are not consumed Lamt 3.22 God gave him unto Abraham the second time he will alwayes have his Church to remaine and though for a time she be over-clouded with Heresies Persecutions and Interests yet Magna est Veritas c. the gates of Hell shall not prevaile against her she will be most Christian in her most persecuted and afflicted condition and many times God delivers her from her Persecutors making her darkenesse to be â—ight and bringing againe the Captivity of Sion as in a Dreame And as it fares with the Church so with its severall Members they are many times brought out of the deep Waters and the stiffe mire light springing up to them that are true of heart as it is said Light came to the Jewes Ester 8.16 upon the discovery and disappointment of Hamans cruelty 9. Abraham offered his Sonne and saved him he received with an addition a Lambe and with a blessing and assurance of blessing In thy Seed c. to give to God what he demandeth is a great act of justice because he demands we give him nothing but what is first his and it s the best policy the surest way both to preserve and improve his gift we never offer any thing to God but we are gainers by it we receive either an hundreth sold for the present or Eternall Life Give our Persons our Soules and Bodies to him to serve and worship him in feare and though upon that score the Soule be seperated and the Body crucified we shall receive both againe with inexpressible advantages give your substance and goods to the necessitated members of Christs body and though we spend much this way we shall save much more decima divet este we shall gainâ— and raise an estate He hath distributed and given to the poore his righteousnesse remaineth c. that one was of improvement his horne shall be exalted with honour that 's a second way both certain Psal 112.9 and so this kinde of distribution is a way of provision for the future and therefore called a laying up a stake of a good foundation 1 Tim. 6.19 a Treasury a Magazine 10. He received him in a figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though Faith received not the expected reward and effect which it apprehendeth as being inexpedient either for the present or future condition of the Beleever yet it receives what God awards the hope of the righteous shall not perish and they that put their trust in him shall not be confounded but many times before beliefe comes we are at the last experience the Altar is prepared Isaac bound and is layd upon it and Abraham takes the knife in hand ready to give the fatall stroke but then and â—â—till then not before did the Angel step in for a rescue anâ— dilivered Isaac from death and so Abraham received him byâ— resemblance of the Resurrection and thus Christ delivereth hiâ— Church when overwhelmed with oppressors reviveth her when she is in the dust when she is but a company of dead men appointed as sheep to be slaine and numbred for destruction when she is dry bones and her hopes cleane off he will put breatâ— and life into them These and such like are the similitudeâ— oâ— parables which the holy Spirit useth to expresse the affliction and deliverance of his Church Isay 26.19 Ezek. 37.5.6.7 c. And having gone thus far I might a while stay on the mysticall and parabolicall signification of those Texts for so somâ— Interprets these words he received him in a figure that 's in reference to Christ whose Death and Resurrection were here prâ—â— figured And Augustine tells us That this action of Abrahams was both factum prophetia an History and a Prophesie but I intend not to vary much from my resolved Method and 〈◊〉 for a conclusion shall onely observe the two commendatory 〈◊〉 of Abrahams Faith which is noted to be 1. Obedientiall working acting Faith be offered and this was the working of the Faith Iames 2.21 The former propoâ—â— salls and calls of God to Abraham were for the tryalls of his â—aith in that particular and instance of beleeving his Promises â—ut this was a new tryall of his Faith in another expression and determination even that of obedience to his commands God sometimes tryeth our Faith by Promises of incredible things whether then we will depend on him sometimes by commands â—f harsh unpleasant services or duties whether we will submit to him and obey him now when God puts us to it to evidence our Faith either by patience or obedience if we doe not we are not the sons of Abraham not the friends of God For true Faith will still approve it selfe so by faithfull actions no temptations of the world or the Devill to the contrary shall make us suspect or disbeleeve what he hath promised no invitations of sin or lust shall lay us off from the practise of what â—e commands where fire is there is heate and light where â—aith there holinesse and obedience 2. Rationall it was not a rash precipitate or temerarious deâ—gne but a wise sober deliberate proceeding of his understanding will and affection for all his spirituall faculties were imployed in this consideration of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he pondered â—nd weighed with himselfe secum perpendens in one Translation â—atiocinatus in another his understanding considered Gods Truth Power c. and upon
to the Inheritance yet this way to get the Possession of it was altogether unwarrantable and sinfull but it doth not at all concerne Isaacks faith who was a meer Passive in the whole transaction and therefore I shall not enter any further consideration of that Circumstance but passe to the 2. Quaere What kinde of Blessing this was which Isaac Prophesied of The answer is This Blessing was not meerly Paternall for even the Blessings of our Parents having on them the impresses of Divine Authority are of great importance neither was in simply Sacerdotall or Pastorall as Melchisedek blessed Abraham Gen. 14.19 as the Priests the People Numb 6.23.24.25 as Christ his Apostles Luke 24.50 but it was Propheticall too God discovered these future contingencies to Isaac and put these words in his mouth as infallible Oracles 3. What are the advantages priviledges and praeeminencies of Primogeniture or wherein did this blessing consist The answer is The right of Primogeniture conserred 1. Government and Empire over the whole Family Next a double Portion And lastly the honour of Priest-hood 4 When did Iacob attaine to these advantages For the first T is most certain Esau had the commanding power over Iacob for a long time witnesse his frequent submissions and supplications unto him Gen. 33. 34. but it was fulfilled in Davids time who totally subdued and subjected the Idumeans to the Crowne of Iudâ—h 2 Sam. 8.13.14 For the second the double Portion though Idumea was fertile in comparison of many places yet it was but a waste in respect of the Land of Canaan Mal. 1.3 For the third The Honour of Priest-hood was proper and peculiar to Iacobs Posterity even down to Christ confirmed 〈◊〉 us Luke 1.32.33 The second Part. 1. The best of men are but men full of spirituall weakenesses and infirmities Isaac was so passionately affectionateâ— towards Esau that he could not observe either his profaneneâ—â— towards God his disobedience to his Parents his dissasection to his Brother nor his roughnesse cruelties and incivilities to all men his affection overswayed his reason and what he had onâ—â— fancied he still holds to And thus it happens with the peevishâ—â— passionate Hereticks of all ages men of perverse minds weake superstitious Schismaticks who have the unhappinesse still to be of the worst side and they are the weakest defendants thâ— take up their errors upon feares or fancies Magis opinione quaâ— re laborant and then they begin to beleeve them and after maintain them with resolution confidence upon the first no groundâ— or reasons They think so because they think so Beleeve so because they beleeve and are resolved because they are resolved these are in the list of those unreasonable men mentioned 2 Theâ—â— 3.2 on whom God hath sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong delusionâ— 2 Thes 2.11 But Isaac's doting affection of Esau was a misprison to Jacob Esau is still liked notwithstanding his insolencies and violences Jacob is slighted for all his meeknesse oâ— spirit and sweetnesse of nature Esaus Venison shall better please his Father then the sober and solid perfections of Jacob Many times Children are valued by their Parents not for their deserts but humors and their vertues are not esteemed but their activity and passions so conceited are men even in thâ— expresses of nature so vaine and phantasticke are the motives of our elections and endearements and yet not onely Isaac but Rebekah also was faulty in this kinde for howsoever Iacob's goodnesse and mildnesse of spirit was a good gound for the intention of her love yet there was no reason she should endeavour the dis-inheriting of her Elder Son contrary to the Law of God and Nature For I suppose Rebekah as little minded the Divine Oracle as her Husband inasmuch as the Scripture makes this the reason of her affection that Iacob was a plaine man and lived in Tents was a comrade to her and frequently conversed with her and conversation is the last concoction of love which Esau did not being alwayes abroad and so this affection of her was an effect of the same infirmity it proceeded not from any rationall solid cause but from a conceited sensitive endearement Yet her affection stayes not here Daw uno absurde sequuntur mille it carries her on to a designe which would comply with and gratifie her passion and now the plot is to advance her beloved Son and out Esau of his Fathers blessing And for this purpose she contrives an artificiall lye but notorious fallacy Iacob must goe to his Father now blinde and therefore more apt to be deceived and pretend himselfe to be his First-borne Esau that he had been a hunting for this delightfull Venison which now he presented to him and upon this account he must demand the blessing of Primogeniture When once passion rules us and interest perswades us how violent and restlesse are we to satisfie our passions and pursue our interests without any respect to either humane or divine constitutions Lawes then have no obligingnesse in them and so strongly doe these carnalities carry us that we stop not till either we carry all before us like a violent torrent or runne our selves into mischieses as wilde beasts into a snare in the pursuance of their prey But above all this most plainely appears in this plaine man Iacob who for all his seeming simplicity hath one tricke of Legerdemaine he will act that part which his Mother had given him to conne though he knew his part was none of the best and her counsell stark naught for that he supposed that this artifice deserved rather a curse then a blessing we may guesse from his own words Gen. 27.12 but qua data porta ruunt Ahab is never quiet till he purchase Naboths Vineyard though the possession of it be death And Iacob is easily perswaded by his Mother to follow the plot because he liked it and it made for him and now her motions are most chearefully entertained and accepted and observed How often doth selfe-love betray us and our temporall interests stifle and extinguish the proposals of Reason and Religion How frequently doe carnall men play fast and loose with God and their own Consciences when even good men are sometimes cheated and seduced into error and folly by passion and interest How slight unreasonable and unjust suggestions will satisfie us when once we give way to the flesh and endeavour to satisfie it O then how observant and circumspect should we be that no carnality or lust blend or mix with our designes that our undertakings be not policies for secular advantages there is alwayes somewhat of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them but acts of Christian prudence simplicity and ingenuity How constant and diligent should we be to search and try our wayes to examine our hearts our deceitfull hearts and because these are sinnes in the best Quotidianae incursionis as Tertullian of all sins of infirmitie therefore we have need earnestly every day to sollicite