Four Sermons, Sermon 3
THE THIRDE Sermon.
Hebrewes. 12.
16 Let there be no fornicator or prophane perſon as Eſau, which for one portion of meate, ſould his birthright.
17 For ye knowe that afterward, when he would hauehave inherited the bleſſing, he was reiected: for he found no place for repentāce, though he ſought it with teares.
ALl wiſe men do account it a friendlie parte, when any doe forewarne and ſhewe vntounto them, how they may preuent and eſchue ſome great danger that was comming towardes them. I truſt therefore, that you will be the more attentiue to this ſcripture, in which not a mortall man, but the holy ghoſt, the ſpirite of wiſedome and trueth, doth ſet before vsus a moſt horrible daunger, and ſuch, as if we fall into it, we are vtterly vndone for euer, without all recouery. Now, that I may make it the more plaine and eaſie vntounto you to beholde, we may deuide it into three partes. The firſt is, a precept, or warning giuen vntounto vsus, to take heed there be no prophane perſon. It is in theſe wordes: Let there be no fornicator, or prophane perſon. I doe omitte to ſpeake of the fornicator, who is here ioyned with the prophane perſon. The ſecond parte propoundeth an example with the facte, whereby he ſheweth himſelfe to be prophane, that wee may ſee what the ſinne of prophaneſſe is, or whom the ſcripture calleth prophane men: and it is in theſe wordes, as Eſau, who for one portion of meate ſould his birthright. The third and laſt ſetteth forth the ſeueritie of Gods iudgement and wrath vponupon him, which is the horrible daunger that I ſpake of, into which they fall with him that followe Eſau in prophaneſſe. The wordes be theſe: For ye knowe that afterwarde alſo, when hee would hauehave inherited the bleſſing hee was reiected, for he found no place for repentance, though he ſought it with teares.
Come then to the precept, Let there bee no prophane perſon. It may be demanded whether this bee giuen to eueryevery priuate and particular man, or to the Paſtors & guides of the flocke, or to both? Doubtleſſe to both. For as the ſhepheards are to watch ouer the whole flocke, to teach, to exhort, to admoniſh & to rebuke euen eueryevery particular man, as need ſhall require: ſo is euerie priuate man to hauehave a ſingular and ſpeciall care to take heede to himſelfe, that he become not prophane, otherwiſe, what ſhall all the diligence of the teachers preuaile? Yea, moreouer all men are inioyned to cōſider one another, to prouoke vntounto louelove & good workes, and to exhorte one another, as we reade in the tenth Chapter of this Epiſtle to the Hebrewes, ver, 24.25. For hee that ſhall ſee his brother, his friende, his neighbour, or familiar acquaintance grow prophane and ſo running into that daunger of Gods heauie diſpleaſure, here ſet forth in the example of prophane Eſau, and ſhall not be moued therewith, nor touched with care and louelove to admoniſh him, it argueth that hee is deeply tainted with prophaneſſe himſelfe. He loueth not God, hee loueth not aright his owne ſoule, that careth not whither other men walke. Therefore let the Paſtors vſe all their diligence to looke to their flock, that prophaneſſe creepe not in among them. Let eueryevery man watch ouer his owne heart and conſcience, and take heede to himſelfe, yea let him not neglect his neighbour, for this is an vndoubted thing, that Satan laboureth to make men prophane, and preuaileth much. To be prophane is a moſt execrable thing, as it doth appeare by the ſeueritie of Gods diſpleaſure & indignation againſt it, expreſſed in the laſt part of this text: but the moſt men doe not know what it is. They doe vnderſtand that it is taken in very euill part whē we ſay one is prophane, they know it is a ſore accuſation, but yet they can not tell the nature of the ſinne, or wherein prophaneſſe doeth conſiſt. In the ſeconde place therefore, here i… an example ſet down of a very prophane man, and what his prophaneſſe was. So that from hence wee may learne what the ſinne is, which the holy ghoſt warneth vsus to take heede of. The man propounded for an example vntounto vsus is Eſau, the elder ſonne of Iſaake the great Patriarke. Wee are then warned to take heede, that we be not like prophane Eſau, for if we be, wee are ſure to drinke of the ſame cup that hee did: for God is no reſpecter of perſons, if he ſpared not him, he will not ſpare thee, if thou be found like him, but wherin did he ſhew himſelfe prophane? He ſolde his birth right for one portion of meate. Herein lyeth the matter, this needeth expoſition: for by this wee ſhall ſee what prophaneſſe is. God called Abraham from Ʋr of the Chaldeans, he made his couenant with him, that he would bee his God and the God of his ſeede: and alſo that in his ſeede all the nations of the earth ſhould be bleſſed. In this is included that Chriſt the Sauiour of the worlde ſhoulde come of his ſeede. Abraham begate Iſaake of Sarah. And vntounto Iſaake by the expreſſe commaundement of God, willing Abraham to caſt out the bondwoman and her ſonne, the bleſſing came. For in that place he ſaith, In Iſaake ſhall thy ſeede be called. Gen. 21. ver. 12. Abraham therefore paſſed this bleſſing ouer, not vntounto Iſmael his elder ſonne, but vntounto his ſonne Iſaake. Abraham being olde, he tooke an oth of his ſeruant that he ſhould goe into the land of his Natiuitie, and from thence take a wife for his ſonne Iſaake. He did bring Rebecca, whom Iſaake tooke to wife, ſhe was married vntounto him twentie yeares before ſhe had any childe. For it is written that Iſaake was fortie yeares olde when he married, Gen, 25. ver. 20. And he was threeſcore yeares of age, when Iaacob and Eſau were borne, as we reade in the ſame Chapter verſe 26. For Rebecca being all that while barren, Iſaake praied to God for her, and the Lord heard him, and ſhee conceiued, and the children ſtraue in her wombe, whereat ſhee was troubled, and went to enquire of the Lorde touching the ſame. Where anſwere was made vntounto her by God, two nations be in thy wombe, and two peoples ſhall be ſeperated from thy wombe, the one people ſhall be greater then the other people, and the greater ſhall ſerue the leſſer. Eſau was the firſt borne, as we reade in that Chapter: and ſo the birthright, euen the heauenly bleſſing, that God ſhould be his God, and Chriſt to come of his ſeede, was by the ordinarie courſe of nature, to be conueyed vntounto him. This bleſſing could bee paſſed ouer but vntounto one of the two ſonnes, and Eſau was the elder by birth. But then Moſes doeth proceede and ſhewerh how prophane this Eſau was. He ſaith, that when they were growen vp, Eſau followed hunting, & Iaacob was a plaine man, and dwelt in tents. He dwelt with cattel, that was the husbandry and trade of life which he followed. Alſo, that which we tranſlate, a plaine man, is in the Hebrewe, a man of ſimplicitie, integritie, vprightnes, ſinceritie, or ſome dealing, ſuch an one was Iaacob. Eſau came wearie out of the fielde, and Iaakob had made pottage, and he requeſted that he would giuegive him ſome of them. Iaacob anſwereth, ſell me then thy birthright. Eſau ſaide, behold, I am readie to die, and what is the birthright to me? Then Iaakob ſaide, ſweare vntounto me, and hee ſware vntounto him, and ſould his birthright to Iaakob. And when Iaakob had giuen him bread, and pottage, hee eate, and drunke, roſe vp, and went his way, and ſet light by, or diſpiſed the birthright.
Now may you perceiue wherein his prophaneſſe lay, which God is ſo highly offended withall, that he ſetteth ſo light by the heauenly bleſſing, as that he would ſell it for a meſſe of pottage. Iſaake had inſtructed them touching the promiſe: Eſau did knowe that the Sauiour of the worlde was promiſed with that birthright: hee is ſo earthly minded, for this world, and for his belly, that he preferreth a little commoditie before it. In a worde, he made little account of ſpirituall graces and heauenly bleſſings in Chriſt, or of that couenant which God had made with his grandfather Abraham, who liued vntill he was fifteene yeeres olde, ſo olde I ſay, was Eſau when Abraham dyed. That couenant being now renewed with Iſaake his father, and that heauenlie bleſſing and grace of God, in which Iſaake moſt reioyced, and fullie purpoſed in deede to conuey it ouer vntounto Eſau, did hee nothing eſteeeme. Hee was then prophane, becauſe hee did eſteeme and louelove as a carnall worldling, the baſe and tranſitorie thinges of this worlde, more then the heauenly promiſe and bleſſing of GOD. You may now diſcerne what the ſinne of prophaneneſſe is. And ſo what it is which the holy Ghoſt warneth vsus to beware of, when he ſaith, Let there be no prophane perſon as Eſau. But ſome man may obiecte, howe can there be any like Eſawe, is there any birthright now, or any ſuch couenant and promiſe touching Chriſt to come? If not, how can this example of Eſau be applied to vsus, can any be like him, when there is not the matter, wherein they may bee like? I graunt that there is no birthright now, as there was betweene Iacob and Eſau, or couenant touching Chriſt to come of their ſeede: but yet the couenāt made with Abraham belongeth vntounto vsus, as to hauehave this birthright, to become the ſonnes of the moſt high GOD through Chriſt the bleſſed ſeede, to be heires of life euerlaſting. This is it which is ſet before vsus, and all ſuch as doe ſet their hearts vponupon carnall pleaſures, honors and riches of this world, louing them, and ſeeking after them, more then after this heauenly bleſſing and grace of God in Chriſt, delighting more in bellie-cheere, then in the Goſpell, which is the glad tidings of ſaluation, what are they but prophane perſons, euen like Eſawe, which made more account of one portion of meate, then of his birthright? Yea, but Eſau ſould his birthright for a trifle. May ſome man obiecte and ſay, ſurely all the luſtes and pleaſures of ſinne, which are but for a ſeaſon: all the riches and honors of this worlde which are tranſitorie, vponupon which men ſet their heartes, and are drowned in them, are but trifles, yea euen a meſſe of pottage in compariſon of the heauenly birthright offred in the goſpel, which manie ſet light by.
And if the great thinges of this world might ſomewhat excuſe, as to ſay, men are not ſo prophane as to ſell the kingdome of heauen for a matter of nothing: yet there be many which their owne conſcience doe tell them, if they would examine it, that they more ſet by a paire of olde ſhooes, then by the glorious Goſpell of our Lord Ieſus Chriſt. The rich treaſures of the kingdome of GOD are opened and offred in the ſame, euen as goodly pearles of incomparable value: but to ſuch worldly minded mē they be powred out as before ſwine, which treade them vnderunder their feete, they ſet light by them, their noſes muſt into the trough to their ſwil, and vntounto the porrage pot with Eſau. Is not this a great prophaneſſe? Is not this a wonderful blindnes that men ſhould diſcerne no more of ſpirituall and heauenly thinges, then ſwine doe of pearles, which they will treade in the mire? And yet Chriſt ſpeaketh of ſome that are more prophane, whom he calleth dogges: a dogge is counted a moſt profane thing: and as our ſauiour Chriſt ſaith, Caſt not pearles before ſwine, becauſe they still treade them vnderunder their feete: ſo he ſaith, GiueGive not holy thinges to dogs, leaſt they turne againe and all to rent you. The profane dogge goeth further then the profane ſwine: for the ſwine is quyet and will but treade the heauenly pearles vnderunder his feete, whereas the dogge doth turne againe, bite and teare thoſe which giuegive holy thinges vntounto them. Theſe be ſuch as doe reproach, raile vponupon, and perſecute them that bring the Goſpell. Thus may you ſee in what account the profane perſons like Eſau be in before God and his Angels, when Chriſt calleth them dogges and ſwine, Math. 7. verſ. 6. The holy Ghoſt (as you ſee) warneth that there be no profane perſon like Eſau: as who ſay. It is an horrible thinge for any one ſuch to be found in the Church: and yet alas, now they ſwarme eueryevery where: how many townes and villages may a man come to in this land, where he ſhall ſcarce finde two or three which zealouſly imbrace the Goſpell? They be honeſt men, they follow their worldly buſines, which in it ſelfe indeede is not vnhoneſt: no more was it for Eſau to eate a meſſe of pottage when he was hungry. But in the meane time together with their honeſt dealing, they doe as Eſau for a meſſe of pottage ſel their birth-right, becauſe they louelove and ſeeke their belly, and the things of this preſent world, more then the honour & high dignity of the heauenly birth and ſonnes of God. Is not this a moſt lamentable caſe, that men ſhould be ſo profane? Now to the thirde part, which ſetteth forth the heauy iudgement of God vponupon Eſau, & ſo in him, euen as it were in a table, painteth out vntounto vsus in liuely colours what fore vengeance abideth for all ſuch profane worldlings as ſell their birth-right, that is, to fil their belly with ſome dainties for the preſent time, ſet light by the grace of God. The words are thus, For ye know that afterward when he would hauehave inherited the bleſſing, hee was reiected, and found no place of repentance, though hee ſ…ght it with teares. The ſumme of the matter is as you ſee, that wheras Eſau before had with a profane minde ſet ſo light by the birth-right, that he ſold it for a trifle; now afterward, when he was deſirous to inherite the bleſſing of that birth-right, he was reiected: yea he cryed and wept to obtaine it, and miſſed thereof: he was then as a profane man reiected and coſt off vntounto condemnation. This is the heauy iudgement of God eſpecially, that though he did euē with teares ſeeke to hauehave that bleſſing and heauenly grace, yet was he caſt off. So it is then, that theſe profane men, which ſet ſo light by the grace of God offred in the Goſpell, may be touched in conſcience, and deſire, when they are to depart out of this worlde, that they might hauehave the dignitie of the ſonnes of God: yea they may with teares and bitter crying craue it, and yet be reiected. Is not here then a wonderful great and fearefull daunger, which we are warned to take heede of? And being indeed ſo great, yet men doe not knowe that there is any daunger, but imagining God will heare them, how profanely ſoeuer they hauehave liued. But to open the matter, we muſt hauehave recourſe vntounto the hiſtory ſet downe by Moſes, Geneſ. 27. Iſaake was old and his ſight failed him: and he called Eſau his elder ſonne, and willed him to take his bow & quiuer, and to goe hunt ſome veniſon, and to make him ſuch meate as hee knew hee loued: then to bring it to him, that he might eate of it, and bleſſe him: Iſaake (as I told you before) had a full and reſolute purpoſe to beſtowe and to conuey ouer the heauenly bleſſing vntounto Eſau. And indeede this Eſau made now full account that he ſhould hauehave it: for what now ſhould let? See what hope of felicity the worldly profane: men are ſometime led into, from which when they fall, it is the more grieuous vntounto them. When a man is in exceeding great heate and ready to fainte with thirſt, and hath a cuppe of cold drinke in his hand, euen lifting it vp to his mouth, and then it is plucked from him, what a griefe is it? as the Poets hauehave fayned, that ſome of the paines of hell be in ſuch manner: ſo Eſau here cōmeth, euen ready to hauehave the bleſſing put into his hands: but when he looketh aſſuredly to hauehave it, it is gone: for ſee, Rebecca who loued Iaakob, and worthily, heard when this was ſpoken to Eſau: ſhe willeth Iaakob to go to the flocke, to fetch her two good kiddes, and ſhe made ſuch meat with them as Iſaak loued: ſhe put the garment of Eſau vppon Iaakob, ſhe put the skinnes of the kiddes vppon his handes and vppon the bare of his necke, becauſe Eſau was heary: ſhe put the meat in his hand, and ſo Iaakob went in to his father, and ſaid he was Eſau: he felt him, becauſe he ſaid, the voyce was the voyce of Iaakob, but the handes were the hands of Eſau, and ſo he bleſſed him. When he was gone forth, then came Eſau with the meat which he had prepared, and craued the bleſſing: Iſaak demanded who he was, and he told him that he was Eſau. Then was Iſaak aſtonied and affraid exceedingly, and ſhewed him how his brother had come by fraude, and taken it away: he told him that he had bleſſed Iaakob, & that he muſt be bleſſed. Then did Eſau cry out with a great & an exceeding bitter cry, crauing that he might be bleſſed. And (as we reade after in that Chapter, He lift vp his voyce and wept: But yet Iſaake doth not alter, there is no place for repentance; Iſaake ſaw now that the matter was of God, & ſo confirmed it vntounto Iaakob, and ſo Eſau was reiected. Thus may you briefelie ſee how the matter ſtood: but now it ſhall not be impertinent, to open the circumſtances more at large in all theſe foure perſons, Iſaak Rebecca, Iaakob, and Eſau. Firſt touching Iſaake, it is a thing that may bee wondred at, how he ſhould be ſo blinded with naturall affection, that he could not eſpie the prophaneneſſe of Eſau, but loued him better then he loued Iaakob, who was an exceeding godlie, and a verie reuerend holy man. It is more to be wondred at, that he was ſo caried in his affection for a worldly commoditie: for Moſes chap. 25. noteth the cauſe expreſſely, why Iſaak loued Eſau, euen becauſe the veniſon was in his mouth. He was led here-vntounto by the ſweetneſſe of that meate which Eſau hunted. But in deede, it is moſt of all to be wondred at, that he was ſo farre blinded in his natural affection, as that he would, contrary to the oracle of God, Chap. 25. which ſaid, the greater ſhoulde ſerue the leſſer, ſeeke to deriue the bleſſing vntounto Eſau,
Here we may ſee, that the holy Patriarkes were not without their frailties & imperfections, they had not the fleſh ſo farre mortified in them, but that the remnantes thereof did remaine, and now and then beare a great ſtroke. It was by grace and free pardon of their ſinnes, that they were ſaued. Looke vponupon Lot, looke vponupon Ahraham the father of the faithfull, looke vponupon Dauid, and you ſhall finde the ſame. As wee may hereby on the one ſide take comfort, when we beholde our owne corruption, which doth ſo often leade vsus awrie: ſo on the other ſide it ought to ſhake of all ſecuritie, and ſtirre vsus vp to prayer and watching, leaſt we be ouertaken by our corrupt nature, and fall into thoſe things which diſhonour God, and prouoke him to plague vsus. For thus we may reaſon, if the holy Patriarke Iſaake, a man ſo highly repleniſhed with the ſpirite of God, had notwithſtanding ſuch corruption of the fleſh remaining in him, which did ſo daungerouſly blind him, and carrie him awrie: what ſhall become of vsus, if God doe not by his grace and holy ſpirite preuent vsus, which are full of the ſtrong remnantes of ſo many noyſome luſtes in the fleſh? Whither ſhall we fall, if we bee but euen a little left vntounto our ſelues? Are not we in daunger of falling ſo deepe as neuer to riſe againe? Alſo, if ſo holy a man as Iſaake was blinded in his ſonne with naturall affection, and for ſo ſmall a commoditie? How are other to feare that they bee not alſo blinded in their children, when they bee prophane, and ſo doe not correct, nor by wholſome admonition withdraw them from the way of perdition? Now touching Rebecca, ſhe loued her ſonne Iaacob, ſhee would hauehave the bleſſing to come vponupon him. Doubtleſſe ſhe had good cauſe ſo to doe: for Iaacob was an holy man, and the Oracle of God was for him. Thus farre Rebecca was right: but now that ſhe deuiſeth a ſleight to deceiue Iſaake, and ſendeth Iaacob her ſonne with a lye vntounto him, therein appeareth her frailtie, ſhee can not bee excuſed. She had indeede as I ſaid before, the Oracle on her ſide, before the children were borne, God preferred the yonger, this ſhee did belieue, but now to bring it to paſſe, ſhee will helpe God. She heard Iſaake tell Eſau that hee would bleſſe him, and ſhee ſeeth no way how this ſhould be altered but by a cunning deuice. We may behold the like in Sarah the mother of the faithfull. God made his couenant with Abraham, that in his ſeede all the nations of the earth ſhould be bleſſed, ſhee belieued this promiſe, but ſhee began to wax olde, ſhe grew toward foureſcore, ſhee had beene barren all her youth, it ſeemed a difficult matter how it ſhould be brought to paſſe, therefore ſhe doth deuiſe how to further it. She had an handmaide named Hagar, ſhee giueth her vntounto Abraham that he might hauehave a childe by her. This turned to her owne griefe, for when Hagar ſaw ſhee had conceiued, ſhee became ſo proud that ſhe deſpiſed Sarah. Surely, when our inuentions are brought in to further the workes of God, they doe often times turne to our griefe, although this deuiſe of Rebecca tooke effect. And nowe touching Iaacob that ſo much deſired the bleſſing euen as an holye man that preferred heauenly things before earthly, how can he bee excuſed in this his deede, that he muſt faine and lye? There doth remaine Eſau now, what fault can be found in his doing touching this action? He obeyeth his father, who willed him to goe hunt him ſome veneſon, hee prepareth it and bringeth it, and craueth of his father to bleſſe him. Iſaake as we hauehave ſeene was led awrie by naturall affection? when hee minded to bleſſe Eſau. Alſo Rebecca, ſhee had her fault in that ſhe deuiſed ſuch a ſleight to deceiue Iſaake, and ſo to hauehave him bleſſe Iaacob, when hee thought hee had bleſſed Eſau. Iaacob was in the ſame fault with his mother. OnelyOnly Eſau at this time dealeth ſo as he cannot in this thing be blamed. The other three are deare to God, and Eſau is reiected. What may wee note in this? Surely that it is not the outward doing of ſome one action, or of a few which declare a man to bee righteous before God, for this prophane man can not bee blamed here in his one outwarde deede. And ſo let men knowe that all worldlings and prophane diſpiſers of holy things, doe not that which is acceptable before God, when they make a glorious ſhewe of ſome goodly deedes: for before the fruite can be good, the tree muſt be good: before the actions can bee ſuch as ſhall pleaſe God, the heart and conſcience within muſt be ſincere, euen purged from prophaneſſe and filthie vncleaneſſe.
What is all the Phariſaicall almes, faſting, and prayer of hypocrites? Mat. 6. What if a man ſhould giuegive all his goods to the poore, and hauehave not louelove. 1. Cor. 13. Againe, we may marke on the other ſide, how, where the heart is ſanctified with a liuely faith, wher there is the true louelove of God, & the thankefull imbracing of his ſpirituall bleſſings, there the particular errors, ſlippes and defects doe not caſt ſuch out of the fauour of God, or make them not to bee holy and righteous men. Then from hence let vsus be wiſe in diſcerning: Eſau was not an holy man for his vpright cariage in one action? Neither were Iſaake, Rebecca and Iaacob vnholie for ſwaruing in ſome particulars. At this day you ſhall beholde in thoſe, which from their heart louelove and imbrace the Goſpell, ſundrie imperfections, take euen the beſt that you can finde. For are any more holy then the great Patriarks were? And from ſome of Gods elect in al times great offences hauehave broken forth: take heede that for ſome ſuch particular faultes we iudge them not as men reiected of God, or ouer ſeuerely iudge them wicked and vngodly. And on the other part, you ſhall ſee the very enemies of the Goſpell, ſundrie of them which make a goodly ſhew in outward deedes, they bee prophane as Eſau, and all the ſhew of their workes is nothing before God.
Well, now to the ſeuerity of Gods wrath vponupon Eſau, for that is the principall matter which we hauehave in hand. He vvas reiected, hee found no place for repentance, though hee ſought it with teares. What is this? Eſau had the repulſe, when he came and vvould hauehave inherited the bleſſing: and then ſeeking euen vvith teares to obtaine it, Iſaake could not bee moued to alter that which he had done, there was no place to repent him, and ſo to call it backe againe from Iaakob, who had got it by ſleight. For now was Iſaake ſtricken with an exceeding feare, and euen as it were, awaked out of the error of his natural affection; and ſaw that the thing came of God: for that Iſaake cannot alter the thing he had done, nor repente, it proceedeth from God. Marke then the ſeueritie of God: Eſau had ſet light by the birthright, ſo prophane he was, that he loued the life preſent more: yet when he doth conſider of it more aduiſedlie, … iudgeth it to be a great thing, and wiſheth ſo earneſtlie to hauehave it, that when he ſaw it taken from him, he cried out bitterlie and wept, but his crying and his teares doe not moue God … ſhew anie pittie or compaſſion towardes him. Therein now lieth the matter. For God laide a great terror vponupon Iſaake, and held his minde, that although he loued Eſau dearely, yet he ſaw now, that he might not giuegive the bleſſing vntounto him. What was there in all the world which Iſaake loued ſo tenderly as hee loued his ſonne Eſau. How can it be then, but he muſt needes be moued much with the dolefull crie that hee vttered, and with thoſe teares that hee ſhed? Why was not his wrath kindled againſt Iaakob? Why did he not call for him, and tell him that as he had no meaning to bleſſe him, ſo he would now reuoke it, and beſtowe the ſame where he did purpoſe, yea, and thought he had beſtowed it? All men may eaſily perceiue, that this did proceede from the ſeueritie of Gods diſpleaſure. Iſaak like an holy man, & as a godly father had carefully inſtructed his ſonnes in the couenant, & ſhewed vntounto thē what incōparable treaſures of felicitie were included therein, Iaakobs minde was inflamed with a burning deſire thereof, but Eſau, though he vnderſtood the doctrine, yet ſet little by it, and that is the cauſe why God was ſo angrie with him. If anie ſhall thinke, was this ſo great a cauſe to moue the Lorde ſo to wrath, that he would neuer forgiue him? Iudge of it thus. If a prince offer vntounto a ſubiect great honour, and it bee diſpiſed, will it not be hardlie taken? Now, when the king of kings dooth ſet before miſerable ſinfull men the high dignitie, glorie, and felicitie, euen to become his ſonnes and heires with Chriſt of the eternall kingdome, and they eſteeme baſelie thereof, how can he but be exceedingly diſpleaſed at ſuch a prophane contempt? Let vsus not then maruaile that this prophane man is reiected, but rather take heede to our ſelues leaſt we be like him, and ſo be forſaken of God as he was. If he cried and wept and could not be heard, ſurely, if wee take not heede, we may ſo highlie offend, that when we crie and weepe, we ſhall not be heard. There can no heauier iudgement of God light vponupon a man then this. The ſumme (as it were a botomleſſe gulfe of al miſeries & plagues) is contained in it: as when a man ſhal cal and crie out bitterlie with teares for the bleſſing of God, and partaking of life eternall, and be reiected. Here is a pitte to fall into, heere is a daunger vnrecouerable, yea heere is a ſtate and condition which may make vsus all to tremble and quake to come nigh it. For if men will quake when they looke downe from the toppe of an high tower to the ground. If when there is daunger of falling: how much more are we to feare at this? There a man may fall ſo high, that he daſhe in peeces vponupon the ground, and ſo be depriued of this natural life: but here is the loſſe of life eternall, and that with the ſuſtaining of endles ſorrowes. It may be ſome will take it to be an hard collection, to gather from this example of Eſau: who cried to his father with b… ter cryings to hauehave the bleſſing: and alſo ſought it with teares, and was reiected, that therefore men may call and crie to God, and euen with ſobbing & teares craue pardon of their ſinnes, and yet not be heard. Eſau did not pray to God but ſought the bleſſing at the handes of his father: and ſhall a generall doctrine be drawne from a particular example? I hauehave ſhewed before, that the reiecting came from God: farre was it from the naturall affection of Iſaake ſo to hauehave reiected Eſau, if it had bene in his own power. Alſo, we may ſee that the holy ghoſt doth propound this example in one man for a generall doctrine: euen this, that ſuch men as like Eſau prophanely diſpiſe the graces of God ſhall afterward crie bitterlie and weepe, and call for the bleſſing of God, and yet bee reiected of him. And to ſpeake the trueth, the holy worde of God doth teach vsus this onelie by the example of Eſau: but deliuereth it forth in flatte and plaine tearmes, as a generall doctrine. In the firſt Chapter of the Prouerbes, Salomon bringeth in wiſedome, preaching, and calling vponupon men to receiue her inſtruction. And then ſhee complaineth that they diſpiſe her counſell, & ſo vttereth a terrible threatning, that ſhee will laugh at their deſtruction, and mocke when their feare commeth. She ſaith, they ſhall call vponupon her, but ſhee will not anſwere, they ſhall ſeeke her earlie, but ſhall not f…de her. With many moe ſpeeches there this matter is ſet forth. Chriſt is that wiſedome of the father, which calleth there vntounto men, to returne vntounto him, to imbrace his lawes and holy doctrine, offering all ſpirituall bleſſings in heauenlie thinges: but men ſet light by his counſell, they be addicted to the worlde, & to the vaine pleaſures of ſinne, & ſo with profane mindes diſpiſe the heauenly giftes and graces, This doth moue his indignation ſo farre, that he ſaith, he will be ſo farre from pittying them is their calamitie, that he wil laugh at their deſtruction, and mocke them in their feare and diſtreſſe. Yea, he ſheweth plainelie that they will call vponupon him for helpe, but hee will not anſwere, they ſhall alſo earlie ſeeke him, but not finde him.
Can any thing be more plaine then this? do you not marke the reaſon? Such as will not heare the Lord calling ſo earneſtly to them, & offring ſo great kindnes, he will not regard nor heare them, when in their diſtreſſe they ſhall cry vntounto him. In the 28. chapter of the Prou. ver. 9. it is written, He that turneth away his ear… f… hearing the lawe, euen his prayer ſhall be abominable. Is not this a moſt fearefull thing? Is not thi… the ſame alſo in effect with that which is hee… ſpoken of Eſau. Then the doctrine is generall. Let eueryevery man then take heed to it. God doeſ… now offer vntounto vsus grace, hee hath ſent vntounto vsus the word of reconciliation: he openeth vntounto vsus the heauens, & calleth vsus with an holy calling: then take heede wee be not ſo prophane, a…o ſet light by it: for if we doe, it may be that we ſhall afterwardes ſeeke it with teares, and yet miſſe thereof. Men cannot beleeue this, & therfore they liue diſſolutely, truſting that at their end they ſhall call to God for grace, and ſo obtaine pardon. O poore wretches, if their prayer it ſelfe then be abominable, wher is their help? what ſhall become of them? I pray you le… … repeat it againe. The Lord God doth call vponupon men to turne vntounto him from their wicked and ſinfull wayes, he promiſeth to become their father, as it is written in the Prophet, and alleadged by the Apoſtle, 2. Cor. 6. ver. 17.18. Therefore come out frō among them, ſaith the Lord, and ſeparate your ſelues, and touch no vnclea… thing, and I will receiue you, and I wil be you father, and you ſhall be my ſonnes and daughters, ſaith the Lord God almighty, and beeing ſonnes, they bee the heyres of God, and fellow heires with Chriſt, Rom. 8. Nowe, while this dignitie and glory is propounded and ſet before them, men prophanelie diſpiſe the ſame, they doe more eſteeme a meſſe of pottage, they ſatisfie their vaine luſtes and carnall appetites: they hauehave all threatnings in deriſion: they will repent and cal for grace, when age or ſicknes ſhall take holde of them: they hope to do euen as well then as the godlieſt of them all that liue vponupon the earth. Thus with Eſau they fall to their pottage, what care they for the birth-right? Well, ſicknes comes, terror of conſcience ariſeth from the ſight & remembrance of their ſins in which they hauehave walked, they muſt now come before the high Iudge, they wiſh now that they had neuer committed ſuch abominable and filthy vices: where is their refuge? onelyonly in prayer. They cry out with feare, with horror, and with teares. And where are they then: if this their prayer be abominable to God? Ye ſee the place which I alleaged, Prou. 28. Which telleth vsus ſo. They crie and call now vntounto Chriſt, and he doth mocke them, and laugh at their deſtruction, as he ſaith hee will, Prou. 1. Doe you not ſee now what a wofull caſe theſe prophane men are in, which now diſpiſe the grace of God, that the prayer and the repentance which they truſt vntounto is abominable. This is hard will ſome man ſay. For doe not they eſteeme highly of Gods bleſſings which weepe and crie to hauehave it? Againe doth not the Scripture teach that God will forgiue at what time ſoeuer a ſinner doth repent hi… of his ſinne? Shall we ſay that they doe not repent which crie with teares to GOD for merciemercy? To this I anſwere, that Eſau woulde faine hauehave had the bleſsing at the laſt, but that doth not argue but that he was prophane. Who is i… that woulde not willingly be ſaued? Or who … ſo prophane, but that he would bee glad to eſcape from the damnation of hell? And touching their crying with teares, it is not true repentance no more then that in Eſau. He wep… not for any deteſtation of his prophaneſſe, b… becauſe he had loſt the bleſſing. Euen ſo theſe doe weepe and crie out, not that they loath and hate the ſinne, by which they hauehave diſhonoured GOD, and defiled themſelues, but becauſe their conſcience doeth terrifie them with the loſſe of heauen, and with th… feare and horror of hell. O beloued learne to knowe true repentance, leaſt we bee ſeduced and caried awrie to deſtruction.
It will bee obiected further, that the holy Scriptures doe teſtifie, how ſome hauehave repented at their ende and hauehave beene ſaued: as for example the theefe vppon the croſſe. And Chriſt in the Parable of the man that hired labourers into his Vineyarde, doeth teach that ſome come at the eleauenth hower. Moſt true it is, that God alwayes hath, and doth conuert ſome euen towarde the ende of their life, when as they hauehave ſpent a long time in wickedneſſe, for thereby the Lorde doth declare the riches of his merciemercy drawing men euen out of hell, which of themſelues would neuer hauehave returned. But ſhall euerie man therefore preſume that God will doe the ſame to him? He doth open the eyes of ſome, giuing them faith and repentance which hauehave liued in blindneſſe and ignoraunce al their life: will he therefore heare thee which haſt for a great part of thy life, yea it may bee euen from thine infancie, beene taught, and haſt diſpiſed the grace of GOD, boldning thy ſelfe in ſinfull wayes, and ſaying thou wilt cal for merciemercy and pardon at thine ende. Yea thou ſayeſt that thou haſt knowne many which hauehave liued verie wickedly, which hauehave made as good an ende as the godlieſt, calling euen to their laſt breath for merciemercy, and for pardon. Well Eſau, truſt not to ſuch kinde of repentance, thinke not that ſuch muſt needs be ſaued, becauſe they weepe and cry for pardon: but heare what Chriſt hath ſpoken, Ma…e the ſeauenth. Not euerie one that ſayth vntounto me, Lord, Lord, ſhall enter into the kingdome of heauen, but hee that doth the will of my … which is in heauen. Turne, turne, and doe the will of God while thou haſt time, … godly life, that ſo thou mayeſt ma…e a godly and a happie ende. Let vsus call vponupon God for this wiſedome and grace.
The end of the third Sermon.