Iacob and by his fathers words at the denouncing of his blessing By thy sword shalt thou live But as Nimrod so Esau for all his plotting and threatning was confounded in his enterprize for he was his brothers servant in posterity Againe Nimrod was a great and mighty King and his Territories of a large extent even from Babel to the end of the earth for ought I know because it is not specified and Esau was a mighty man the Captaine of foure hundred men a great company in those dayes and from him sprang many Dukes and Kings the first that I read of Dukes in sacred writ as appeares in his Genealogy so it is very conspicuous that Esau bent all his minde for the obtaining worldly honour and applause yet note it further in the story rather then he would want good cheare to fulfill his wanton appetite he would sell his birthright like many flourishing gallants in our dayes that rather then they will leave their lascivious courses in gaming revelling and swaggering will make sale of all that their parents and friends left them for what cared Esau for his fathers blessing so hee might fare well and goe bravely according to the fashion of the Countrey Here I might touch the vanity of phantasticke apparrell in these dayes but I know it is a thing indifferent and thererefore passe it over and come to consider how Isaac liked all this alas good man he could not perceive it the love of venison had blinded his eyes Now I would gladly know what venison it was that Isaac loved I read that Rebeccas savory meat was two Kids and for ought I know Esau launted for a Bucke or a Doe a Stag or a Hinde but because it is not expressed in a metaphoricall exposition I surmise it was his flattering insinuating and colloguing disposition for surely Isaac could not chuse but see that Esau was worldly minded both by his habit and behaviour but especially in the choice of his wife whose Idolatrous and rebellious courses were a griefe of minde to him and Rebecca so that she complained that shee was weary of her life for the daughters of Heth yet Isaac for the love of Venison so powerfull is naturall affection in the heart of mankinde called to give him the blessing of the elder brother and forgot Iacob who had before purchased that Birthright of which I beleeve his father was not ignorant like many rich men in these dayes that as the Proverb is love to have their elbows clawed and delight to thinke their posterity shall flourish in the world after their decease care not what they give to maintaine pride and prodigality but take little or no care at all for the poore and destitute In the last place I am to shew how Esau was prevented in that he intended and how Isaac rewarded him for his Venison for the first while Esau was hunting to get savoury meat such as his father loved Rebecca that knew her husbands appetite as well as Esau and could blinde his judgement as well as his sight daintily cheated him because she loved Iacob in whom she saw the graces of Gods Spirit shined bright and did beleeve that hee was the Sonne of Promise according as God told her at his birth That the elder should serve the younger and as she perceived by his religious and godly exercises in the course of his life therefore she prepared savoury meat such as she knew her husband loved and compelled Iacob her younger sonne to present it to his father in the name of his brother who very fearefull of a curse rather then a blessing did performe her will for hee knew such cunning plotting and indirect meanes by hypocrisie and dissimulation to accomplish their designes was both hatefull to men and abhominâ—ble in the sight of God yet I note it to shew the subtilty of a woman to obtaine her desires for it is very likely that shee perswaded Isaac that Iacob was her elder sonne though his voice declared the contrary But pâ—ssing by that also I am in the last place to demonstrate what was the reward that Esau received for his great labour in hunting It 's plaine he did desire with Balaam to have the blessing that Iacob supplanted him in and sought it with teares But seeing be could not obtaine that he desired one blessing of his father and so according to his request enjoyed the fatnesse of the earth and dew of heaven from above viz. he lived in a fertile and fruitfull countrey hee did not want for any earthly blessing and was a man of great power and authority for from his stocke came many famous Kings as is before expressed so that as he hunted for worldly honour he did enjoy it Now to make a conclusion of the whole matter I should show the love of Iacob toward Ioseph the first borne of Rachel his first love But what should bee the reason that Iacob fixed his love more on him then all his brethren Was it because he brought to their father their evill sayings No surely for Iacob as a godly man did not delight to heare any slanderous reports for he knew that tale-bearers and busie bodies in other folkes matters doe set houses and commonwealths in divisions The Text renders the reason thus because he begot him in his old age and that might very well be for experience showes old folke love little children more then young doe because there is a sympathizing affection betweene them as the proverbe is An old man is twice a child But the reason as I conceive why Iacob loved Ioseph more then all his brethren was because he saw in him a promptitude to the service of God and divine speculation more then in his brethren and that he was of a harmlesse innocent and sweet disposition appeares plainly for though hee knew his brethren hated him because of their fathers love towards him yet hee loved them and would bee telling them his dreames for which they hated him so much the more which in my opinion was very improvidently done for we ought to avoid and not to run headlong into danger and this rash conversing with his enemies almost cost him his life first by putting him into a pit and then selling him to perpetuall slavery Yet this is and was ever for the most part the practice of the most zealous godly to speake or doe something at which the worldly wise taking advantage of bring them into great persecution and trouble as it was here But what care they for such affliction if God see it good for them And what cared Ioseph for his brethrens spleene so his father noted his sayings Now if from hence I could learne according to Salomons rule to traine and bring up my children in the feare of the Lord in their youth that so they might not forget it when they be old to bend the twig while it is young lest when it is growne to a tree it be past my strength
and rest Secondly if wee consider this liquor running in the second current then wee shall finde it to bee muddy foule loathsome and the onely poysonous and soul-killing water in whose heart soever this carnall earthly and sinfull liquor springs shall ever thirst and never be satisfied he is in every thing contrary to the former lover hee is never contented with his estate In prosperity he is proud presumptuous and cruell and in adversity hee is desperate fretfull and envious His minde is onely upon earth and fading transitory riches hee careth for no heavenly grace so he may have carnall pleasure he takes no care for his soule but all his care is to pamper his body he accounteth the godly simple fooles and esteemes them as the off-scowring among the people he boasteth himselfe in the multitude of his riches and solaceth himselfe in his pleasures he thinkes hee shall live for ever upon eâ—â—th and puts the day of death a farrâ— off hee caâ—eth not by what meanes he getteth â—is riches so hee may goe bravely and fare deliciously every day Thus the lover of carnall and flâ—shly delights will not feare to commit adultery gluttony drunkennesse c. fulfill the dâ—sire or lust of the flesh And thus the lâ—ver of the world will venture to commâ—t coveâ—ousnesse oppression cruelty c. to fulfill and satisfie the lust of the eyes and pride of liâ—e The man thâ—t is inflamed with this love liveth upoâ—â—he earth as a Citizen in his owne C 〈…〉 and 〈◊〉 〈◊〉 the world dandleth 〈◊〉 〈◊〉 child◠〈…〉 ding his desire with richâ—◠〈◊〉 〈◊〉 〈◊〉 flâ—sh pâ—mpereâ—h him as 〈◊〉 〈◊〉 â—â—eding his desire with plâ—â—sure and dâ—l 〈…〉 and the Devill fostereth him as his father by perswading him that he is in a happy condition yet he is in subjection to the world a servant to the flesh and a slave to the divell Thus he lives in seeming happinesse and dyes in reall misery and or one drop of the shadow of comfort loseth an Ocean of true consolation Thirdly and lastly if wee looke upon this liquor running in the third pipe wee shall finde it to be clean good and wholesome waâ—er Iâ— whose heart soever this humane â—viâ—l and naturall liquor springs may rest satisfied for a time but this cannot give the heart any true content except it proceed from the first love which in a good Christian are never separate for he that truly loveth God will love his brother also but he that hath not this charitable love for so we may terme it cannot have the first love as the Apostle testifieth saying If any man saith hee loveth God and hateth his brother he is a lyar for how can he that loveth not his brother whom he hath seene love God whom hee hath not seene Yet this love may be without the first as appeares in divers of the Heathen Philosophers who have exceeded many Christians in morall vertues yet were without the divine spirituall and heavenly love for they did not know God nor the mystery of godlinesse and therefore had no faith and consequently could not have the first love which proceedeth from faith The man that is inflamed with this love doth really fulfill the commandments of the second Table in the morall Law he loves his neighbour as himselfe this is a true charitable man he hath dispersed abroad and given to the poore hee doth much good in the world he relieves the needy helpes the oppressed feeds the hungry instructs the ignorant comforts the comfortlesse c. he layes for himselfe here a good foundation by good workes and shall at the last receive the reward of his labour if he faint not This love doth in large it selfe into three severall species or pipes In the first runnes that humane love wherewith we love all mankinde as they are men of one common nature with us In the second runnes that civill love wherewith wee love our owne Countrey and Nation as they are men brought up under one civill government in Lawes and Religion with us and in the third pipe runnes that naturall love wherewith we love our kindred or friends as they are of the bloud or to whom wee are bound by some speciall obligation of amity To let the humane and civill love runne out as men are pleased to convey it forth from the fountaine of their heart I will onely fix my meditations upon this naturall love and of that I will not write any thing of the love of parents to their children or brother to brother c. although I know their love may bee very great But I will onely insist to write what that natural love is wherewith a man is affected to a woman And herein I would not bee understood to meane that lustfull love which is commonly covered under this title although experience shewes that it is very powerfull in whose heart soever it is kindled and is a raging passion as all love is if it bee not kept in as fire within the chimny the sea within his bounds It is a foolish madnesse a labyrinth of errour and a miserable thraldome before it can be obtained But if the lover doth fulfill his desire what hath he got but a racke to his minde a torture to his soule a gibbet to his conscience a staine to his reputation and a pleasing yet fatall poyson This breeds a consumption in his purse rottennesse in his bones and a blot in his good name But if this love bee in the lawfull way of marriage as this kinde is seldome to that effect then if the lover doth make his choice onely for the beauty of the body without any respect to the qualities of the minde hee may finde one that may please his eye but commonly she proves a wanton Hellen or a trayterous Dallila one that will consume his wealth and worke his destruction or else such a one that will make him a scoffing stocke to the world by cunning planting upon his head Acteons livery Thus for pleasure he gets misery and for a beautifull outside embraceth a snake in his bosome poyson in his meat and gall in his drinke Againe I would not bee understood to meane that covetous desire which is also commonly clothed with this title and in these dayes chiefly embraced when a man doth onely chuse a wife for riches although hee cannot like her person much lesse love her Such may meet with one that may fulfill his desire with wealth but commonly she proves a scolding Xantippe one that will be alwayes scolding railing and taunting him and with whom hee shall never live one quiet houre Thus for a little wealth he is alwayes pinched with a strait shooe lives in continuall vexation and at the last is forced to leave her because he cannot live quietly with her But this is not the love which I purpose to describe for this is carnall earthly and sinfull but the other is naturall honest and commendable which is an honest desire of the
David in a loving beautifull and religious wife whose namâ— Abigail signifies the fathers joy and â— she became the joy solace and comfoâ— of Davids soule an helper in all ex 〈…〉 gents by wise and godly counsell for David had experence of her great godllinâ— wisdome and humility And what greâ—ter comfort is there in this world the such a woman Surely none All the 〈…〉 things by a learned penne might be fuâ—ther enlarged amplified and illustrated â—ut it is enough for me by this to conâ—â—der Gods providence towards his â—hosen Therefore I will conclude and pray â— God that it would please him to in 〈…〉 se into my heart the graces of his holy â—pirit to bee so qualified as Iacob and David viz. fervent in prayer and humâ—le in heart sorrowfull for my sinnes â—s David righteous in my actions as â—acob loving to my enemies as David 〈…〉 evalent with God as Iacob so shall not need to feare the churlessenesse of â—abal or malice of Laban which is â— one being both churles for read â—aban backwards its Nabal forwards â—or the power of Esau or envy of Saul â—nd what need I to care though Shemei â—ile or Labans children murmure for have hereby learned that God can â—d will for the support reliefe and â—omfort of his children make poysoâ—ous things wholesome and bitter â—ings sweet turne Serpents into rods â—d rockes and hard stony places into a â—ft and gentle temper as it is in the 107. Psal He maketh the wildernesse a standing water and water springs of a dry gâ—ound c. to the end of that Psalme And so much I thought good to write oâ— the providence of God towards his chosen The second part of this Discourse is like a paire of Ballances for in the one scale you may behold the love of Isaac towards Esau and in the other you â—â—y see the love of Iacob towards Ioseph In the first I will set the pride of the world and in the other I shall fix the humility of the godly so that the light vanity of the one and the true validity of the other may easily be discerned But this theame is more hardeâ— then the rocke I last handled and hee had need of more then a serpentine wisdome that shall undertake to unfold the knotty windings in such a Labyrinth Yet because God hath blessed me with two children I will write something in my youth which I ought to performe if it shall please God to blesse me with old age Therefore in Isaacks love towardâ— Esau I will note three things First what Esau was and how Isaac â—rought him up Secondly what Esau â—id and how his father approved his â—ctions and thirdly I will briefly declare how Esau was prevented of that â—e sought for and how his father retarded him For the first which was Esaus minority it cannot be thought oâ—herwise but that Isaac according to his Fathers example did bring up his children in the feare of the Lord and especially him that he thought to make Lord of his brethren for this is the Testimony of God concerning Abraham I know him that he will command his houshold after him that they keep the way â—f the Lord to do righteousnesse and judgement that the Lord may bring upon Abraham that he hath spoken unto him Therefore I beleeve that Isaac did ofâ—en tell Esau and the rest of his family â—hat God had done how he had created the world of nothing how hee upholds and guides the frame thereof by his providence how the Angels for their pride and ambition were throwne downe into hell how Adam broughâ— sinne upon himselfe and all his posterity how God had promised to restoreâ— falne man to his former happinesse by Christ the seed of the woman how his fathers lived in hope of that promiseâ— a godly righteous and sober life And how God blessed them with temporall blessings and spirituall graces for their faith and obedience But all those instructions would not take effect in Esau His very name signifies that he soughâ— more after earthly fading happinesse then for spirituall and heavenly graces for Edom signifies a piece of red earth and Esau working and as his name is even so is he for notwithstanding all the godly precepts and religious practices of his father whose custome was to goe out into the fields to pray and meditate on the wondrous workes of God Esau Edom was still working in the earth giving his minde to sensuality and pleasure for so much his desire after Lentill potage and cunning hunting import yet it may be he as many others of his conditions made a semblance and show before his father of godly and pious qualities being endued with much knowledge and could talke prettily to his father thereof and it may be gained the love of his father before his brother in this respect as well as for his activity and skill in hunting in his youth so that his father doted too much upon him for this hath beene the quality of many godly parents in all ages to humor their children too much in their youth which they perceiving know very well how to plot and bring to passe their designes for by nature mankinde is more apt and prone for the obtaining of earthly fading transitory treasure then for heavenly durable and everlasting felicity But this naturall promptitude is very hard and difficult to discerne Isaac could not descry it in Esau and therefore I cease to wonder that aged people who are farre inferiour to Isaac in spirituall speculation cannot discerne it in this age Therefore leaving the education of Esâ—u I come â—o his youth the acâ—ions of Esau's life the Text saith He became a cunning huntter and 〈◊〉 〈…〉 Now I reade in sacred W 〈…〉 before him and 〈◊〉 after him therefore I surmise that he as Nâ—mrod the mighty hunter before the Lord sought more after worldly honour and glory then celestiall treasure for they are alike in many things First in their names Nâ—mrod signifies Rebellious to note his pride cruelty and rebellious courses in erecting a Babel whose top might reach unto heaven for many authors affirme that he out of his pride and ambition spake to the people these words Come let us build us a City and a Tower whose top may reach unto heaven that wee may get us a name lest wee bee scattered upon the whole earth and so compelled the people to hard labour lest they being idle should reject the tyrannicall jurisdiction which was so great that God confounded his enterprise and so insufferable that all men abhorred his insolency so that it came into a Proverb when people saw proud tyrants to beare rule to say He was as Nimrod the mighty hunter before the Lord agreeable hereunto is the surname of Esau Edom which signifies bloudy or red to note his revengefull and bloudy minde for after he had a long time hunted beasts he began to hunt after the lives of men as appeares by his threatning to kill
our free justification Not by mans workes but by the holy Ghost Inspiring saving faith but I almost In this most sacred Theme my selfe had lost Then how wee 're justifi'de therein to shew What Graces in Repentance Garden grow How in the heart springs sorrowfull Contrition How in the lips doth sprout humble Confession How satisfaction from the hands dâ— flow To them we wrong'd Repâ—â—â—ance true to show How wee should die to sinne and live to God But in this Theam I make too long abode Yet not too long but that my Wit 's unable My Brain 's too shallow and my selfe unstable Therefore I 'll leave it unto all Divines That in such things should spend their pains and times For â— have small skill in me to reveale The Love of God which I must needs conceile For that bright glory I cannot expresse It is encitâ—h that my weâ—ke shallownesse Can onâ—ly thinke of that same mighty power Which is prepared in that heavenly Bower For to describe it fully any man By pen and inke neuer be able can Therefore â—â—e draw a vâ—ilâ— before mine eyes Not dâ—ring to behold such mysteriâ—s Which is so great thâ— like never eye saw This well is deepe I have no pale to draw Eare h 〈…〉 h not hard nor the heart understood What God prepara'hath for his childrens good How as his earthly Globe doth fâ—r surpasse In beauty and aâ—lights that darkesome place Of our Nativity so heav'nly bliss Doth farre â—urmount all that in this world is How mortall bodies subjest to corruption Shal be immortall without interruption How that the soule shal be fil'd with the sight Of God and Saints in that Celestiall light And there I hope for to behold my wife For here she liv'd a Godly quiet life Oh here is Love past all mans apprehension And therfore farre beyond my dull invention Therfore I 'll cease in this discourse and pray That God may keepe me in a vertuous way That I in God may comprehended be For I 'm not able to hold him in me Yet why thus say I if I living be I truely dwell in God and he in me For God is Love and he that dwels in Love Doth dwell in God but this is farre above My apprehension fully to relate The rare conjunction of this hapy state Oh Lord I pray thee send thy Love in me That I againe may returne mine to thee Then shall I praise thee with a thankefull heart When thou thy Love thus to me doth impart Now I 'll conclude with praise unto thy might For thus inabling my weake hand to write Soli Deo Honor Gloria A briefe Meditation of Mans Love LOve is a Passion of the heart seated in the affections and called by the Philosophers A mentaâ—â— vertue because it is a longing desire of the minde to be united to the beloved object There are three kindes or species of Love The first is divine spirituall and heavenly The second is carnall earthly and sinfull The third is humane civill and naturall The first love is pious and onely makes happy The second is sinfull and only makes miserable The third is vertuous and commendable The first love is proper to the pious Religious man The second is proper to the sinfull wicked man The third is proper to the civill honest man Thus Love may be compared to water conveied from the fountaine of the heart in these three pipes first if we consider this liquor running in the first channell then we shall finde it to bee pure cleare and the onely saving water of life In whose heart soever this divine spirituall and heavenly liquor springs shall never thirst but rests alwayes satisfied in prospeâ—â—ty â—â— is â—â—mperâ—te and humble and in adversity he is patient and meeke in what state of life soever hee is in hee is therewith content He is in this world but is not of this world He useth the things of this life as though he used them not his delight is in grace and goodnesse and all evill wayes he utterly abhorres for although he walketh upon the earth his conversation is in heaven he is truly a heavenly minded man he really fulfilleth the commandements of the first Table in the Decalogue he loves the Lord with all his heart with all his minde and with all his strength nothing is so comfortable to him as the favour of God nothing so fearfull as his displeasure nothing so desirable as grace and nothing so haâ—efull as sinne while the ship of his soule doth sayle upon the troublesome waves of this miserable world no storme of persecution can stay or hinder his heavenly course of godlinesse till it arive at the haven of eternall happinesse because the anchor of this ship is a stedfast hope cast upon the firme rock Christ Jesus her cables are a strong confidence fast bound to the maine mast of a lively saving and justifying faith her lading is no vaine merchandize or trumperies but rare jewells and costâ—y ornaments even the rich treasury of the graces of Gods Spirit The Pilot is the word of God which at the last will guide her to the desired haven This man waâ—kes upon the earth as a stranger and pilgrim The world is but his Inne wherein hee lodging for a night departeth in the morning Heaven is his Countrey there rests his love there lyes his treasure there is his heart here he hath many enemies the lust of the flesh lust of the eyes and pride of life The world the flesh and the Divell against these he is strongly armed with the whole armour of God for the defence of the head the helmet of salvation for the defence of the heart the brestplate of righteousnesse for the loines the girdle of verity for the safeguard of the feet shoos of the preparation of the Gospell of peace and â—or the defence of the whole man the shield of faith wherewith he quencheth all the fiery darts of Satans suggestions blunteth the edge of the worlds allurements and dulleth the heat of fleshly temptations his offensive weapon is onely the sword of the Spirit which he cunningly using cutteth off all sinne for the word of God is lively and mighty in operation sharper then any two edged sword for it cutteth through even to the dividing assunder of the soule and the spirit and of the joynts and the marrow It is an axe with which the whole tree of sinne with his forbidden fruit is hewn downe with these weapons the man that is inflamed with the love of God will trample upon the flesh despise and contemne the world resist the Divell and at the day of death by the assisting grace of his Captaine Christ Jesus will conquer and overcome sinne death and hell and be carried by the Angells of God into heaven the place of happinesse where he shall hold a perpetuall feast sing an everlasting song weare an incorruptible Crowne possesse an eternall Inheritance and fully enjoy his love with endlesse joy content