A SERMON PREACHED AT PAUL'S Cross, by R. LEWES, Baccheler of Divinity, concerning Isaac his Testament, disposed by the Lord to jacobs' comfort, though it were intended to Esau by his father; showing, that the counsel of God shall stand, albeit the whole world withstand it.  
AC: OX   coat of arms or blazon 
AT OXFORD, Printed by JOSEPH BARNES, Printer to that famous University. M.D.XCIIII.   

TO THE RIGHT WORSHIPFUL AND MOST WORTHY KNIGHT, HENRY VNTON, his most loving and munificent Patron, Grace, mercy, and peace in Christ be multiplied.  
THERE is no end of making many books, 
Eccle. 1●.  and much reading is a weariness to the flesh: and in our careless days, books may rather seem to want readers, than readers to want books: whether men desire to taste, and see how gracious the Lord is, in learned and Godly discourses; 
Psal. 34.  or otherwise feed their own fancies on the chaff and husks of unlearned and unsavoury pamphlets; fit for children, than men, for infidels than Christians, for swine, then for the prodigal son. This consideration well digested, 
Luke. 16.  had well nigh induced me to resolve with Licimus, that neither learned, nor unlearned should read any of my doings: not the one, because they are of that stupidity, that they conceive not one's meaning; not the other, as being so wise, that I may despair of satisfying their exact judgements. And doubtless, had not my good friend Master Wright, your Worship's most diligent and learned Preacher, (at what time you most honourably managed your worthy embassage in France of late) had not that painful member of the Church, and commonwealth, in peace and war, devoted to Mars, as well as to Mercury when need required, & God's glory craved his service, had not that tried soldier of Christ in the university, city, and country, yea and in the field among the pikes, having perused this sermon, greatly animated me to publish it: I would never have brought sticks into the wood, and cast water into the sea, as I do. Another special motive that altered my determination, was this, that I might some way testify my most grateful mind towards you, & my very singular good Lady, for your sundry, rare, & undeserved favours, heaped & multiplied upon me. If any of God's Ministers have just cause, both to love, and honour their loving and liberal benefactors & patrons: them may that learned Preacher Master jennings, that grave Devine, Master Sheward, that zealous Trumpettor of God's word, Master Wright, with others of good note in that famous university, but chief I, acknowledge your worship as a true pattern of all patrons. All men see your magnanimity, prudence, temperance, affability, constancy, and zeal to God's glory: but we feed daily on your virtue, and magnify God for such a stay at home, and such an ornament abroad, as is a spectacle of justice, sobriety, and true Godliness. The Lord always bless you with all his blessings, and bless us with you, to the unspeakable benefit of God's Church, for whose good, he hath raised you up.  
Your worship's most bounden, R. LEWES. This xviij of june.   
Gen. 27. verse. 1.2.3.4.5.6.7.8.9.10. And when Isaac was old, and his eyes dim (so that he could not see) he called Esau his eldest son, and said unto him, my son; and he answered him, I am here. Then he said, behold I am now old and know not the day of my death. Wherefore now I pray thee, take thine instruments, thy quiver and thy bow, & get thee to the field, that thou mayst take me some venison. Then make me savoury meat such as I love, and bring it to me that I may eat, and that I may bless thee before I die. Now Rebecca heard when Isaac spoke to Esau his son: and Esau went into the field to hunt for venison and to bring it. Then Rebecca spoke unto jacob her son, saying, behold I have heard thy father talking with Esau thy, etc. 
WHen Esau for a portion of meat, had most profanely & securely sold his birthright: as appeareth Heb. 12. verse. 16. Gen. 25. vers. 34. and when he had so degenerated out of kind, that he made a covenant even by marriage with the inhabitants of Canaan, whom God had accursed; when he thus forsook the promise of salvation, and made no more reckoning of his birthright, then if it had not been worth a straw: Behold (Right Honourable, worshipful, and in our Lord beloved) old Isaac his father not only beareth with all this, but so doteth on Esau his dear son, that being blind in his eyes, but far more blind in his affection, he both loveth & esteemeth Esau, yea he preferreth him before jacob, the chosen of God. It was overmuch lenity in Isaac, to tolerate the enormities of Esau, to suffer him to take two wives, yea to take them among the Canaanites: but as in these points to bewray his infirmity, so to promise Esau that blessing, which God had promised to jacob, it savoureth marvelously of the corruption of flesh and blood. Yet for all his weakness, very rare and notable was the faith of Isaac, who being a poor wayfaring man, when he received that promise from God, thou shalt be Lord and heir of this country, when notwithstanding he had not so much as water to drink; yet in despite of Satan, and maugre the world, he remaineth steadfast in this, that God will not deceive him: and albeit his house of clay, whose foundation is dust, do fall and moulder in the earth; yet the truth of God shall continue and have his full power and virtue. Thus leaving his sense and living by faith, he addresseth himself to make his last will and testament: wherein his commendation of faith, is somewhat obscured by the dimness of his affection, which he followeth so far, that he fighteth against God, overthwarteth his decree, and wrongeth his son jacob, though he never think of it. In this testament may be weighed, 1. the cause, 2. the event: the cause is either outward, or inward: the outward is efficient or final: the efficient is either principal, or subordinat: the efficient principal cause is God: the efficient subordinate cause is Isaac, who is about to set his house in order before he die: the final cause is, that there might arise no controversy between his sons after his departure: the inward is either material or formal material, an heir to be ordained: the form standeth in the institution of jacob, and substitution of Esau: In the institution of jacob, we see who is blessed, and by what means: the party that is blessed is jacob, the means are the persuasive policy of Rebecca, and jacobs' bold adventure. The persuasions and motives of Rebecca are A Tuto, ver. 13. thou mayst safely do it, on me be the curse. A facili, it is easily done: by putting on Esau's garments, verse the tenth, fifteenth, and sixteenth Abutili, thy father will bless thee before he die: not with an ordinary, but with a most singular blessing. By jacobs' bold adventure in putting his mother's counsel in execution: in affirming himself to be Esau, the eldest and dearest son: in pretending the providence of God, working for him: in offering his father meat, and drink: as also by Isaac his error in judging rather by his hands than by his ears: In the substitution of Esau, the spirit of God showeth the person that is blessed with a secondary blessing, and the person that blesseth. In Esau who is now blessed with a kind of blessing, first we see his importunity to have a blessing, which appeareth in words and weeping, secondly his hatred against jacob, because of the blessing. Isaac being astonished beyond measure, first confirmeth the blessing to jacob, perceiving now at length, that it was God's determination, and that any man could not, a good man should not hinder it; he laboureth not wilfully to alter it, but willingly yieldeth to God's pleasure, though it were at first contrary to his will. secondly he being overcome with Esau's tears, pronounceth on earthly and corporal blessing, to that carnal and ungodly man. In the event we see the exile of jacob: he hath not the principal blessing without a special cross. Secondly the motives which his mother used, that he should depart: first, by showing him his danger: secondelie, the means how to avoid it. In the looking glass of this history, I see two notable images represented to our view: the first is the frailty of man, the second is the faith of God's children; besides many other advertisementes, both pleasant and profitable, which I will point at by the way. The frailty of man is set down in the purpose of Isaac, and in the practice of Rebecca. The frailty of Isaac is mentioned in the four first verses: the infirmity of Rebecca in the discourse of the fact, till the 29. verse. The faith of Isaac, Rebecca, and jacob, is manifest throughout the history: albeit, it be somewhat darkened with the blind affection of the one, and the indirect means of the other. Thus oftentimes by the interposition of the earth, and carnal things, the son of righteousness is eclipsed in the most dear saints and servants of God. In this history we learn the indubitable truth of GOD'S promises: and the continual care he hath of his Saints: and that he so fulfilleth his word, that it cometh to pass beyond man's expectation. jacob is never so near his father's blessing, as when he seemeth to be out of hope of a blessing, and in fear of a curse. Again Esau was never so sure of the blessing, as the day that he lost it. jacob was never so doubtful as that day he had the blessing, nor Esau ever so certain (in his opinion) as that hour that he lost it. 
Pro. 21 30.  No human counsel can alter the counsel or interrupt the covenaunt of God. They which the Lord will advance, shall be advanced. The Lord suffereth the just other while to fall, to'erre, to be deceived; partly that they may know their own weakness, & partly that they may have the more compassion on others. Moreover the Lord revealeth that sometimes to the lesser, which he doth not to the greater, as to Rebecca & not to Isaac. Isaac perceiving the favour of God to be the best inheritance that his son can have, is careful to bless him before he die. This good man is pure & clean, yet not so, but that he hath need, that his feet (I mean his affections) be washed. joh. 13. That holy Matron Rebecca, remembered the promis which was made 40 years before: we scarce remember the promises of God (which he made long since) but repeated yesterday unto us. Rebecca instructed her son above all things to seek that excellent blessing: we instruct ours how they may live here, but not how they may live for ever. Rebecca would not have jacob in any wise to marry with the Canaanites, we bestow our children on popish Canaanites, and are mingled with them. Rebecca knew that her husband erred: yet she doth not insult over him, she doth not withstand him, she is officious towards him: but among us, if any man err never so little, ye shall have them that will tell it at Gath, and proclaim it in the streets of Askalon: that the daughters of the Philistines may rejoice, and that the children of the uncircumcised may triumph. We may see in this history, that jacob feareth to lie, though it be for his own, and to obtain a notable blessing he stayeth, he staggereth, he doubteth: but there are many that say they are jacobs', who make no bones of lying, of deceit, and feigning: never fearing a curse, as jacob did, though they seek other men's right, jacob his own. In Esau we have an express image of worldlings, and Atheists: first in his incontinency of body, in taking two wives: secondly in his profannes of mind, in matching with Canaanites: thirdly in that he grieveth his parents with his undutifulness: four in that he was a hunter, it agreed well with his quality, who hunted for worldly things: fifthly in that he tarried so long, that he lost the blessing: he came but a minute to late; but yet two late: the worldlings do repent to late: the foolish Virgins come when the bridegroom is entered: the rich man in hell would feign have one drop of mercy, who delayed to accept of it, while it was so full and freely offered unto him upon the earth. Esau's will hunt so long for the honours, pleasures, and wealth of this world: that they will come short of the blessing of God. Esau weary for an outward blessing, not caring for the inward and spiritual blessings of GOD: so the world: ling if they fail of these outward transitory blessings, then do they howl and cry out with Esau: hinc illae lachrimae: the loss of the gospel, the loss of GOD'S favour, the loss of christian unity, the loss of many spiritual and eternal blessings will not so much grieve the Esau's of this world, as to be deprived of one carnal blessing. Now that ye see the sum of the history, before I come to the frailty of Isaac, I cannot but commend unto you a lively image of his faith, in this his last will and testament. This disposing of his earthly things, and this pronouncing of the blessing of God to his son after him, was a voluntary resigning up, and giving over of all worldly goods, with a resolute preparation of his mind to die, and to bid this troublesome life adieu: resting himself wholly, & solely rejoicing in a holy & a heavenly hope of an eternal mansion, which God had provided for his chosen Abraham his father before he died, to testify his faith to God, and to prevent all occasion of strife between his children, bequeathed to the rest sundry gifts: but the inheritance he behighted Isaac. 
Genes. 25.  jacob before his death gave evident testimony of his faith to God, and love to his Church, when he took order touching the place of his burial: when he exhorted his children to concord and unity: when he prophesied so plainly of Christ's coming, and blest all his sons with singular blessings. He showed, that when his body was in Egypt, his heart was in Canaan the promised land. Semblably joseph following Abraham, 
Gene. 48  Isaac, and jacobs' steps, did set things in order before he died: and took an oath of the sons of Israel his brethren, to carry his bones out of Egypt: building upon the promise of God, which he repeateth at his death, that God will doubtless visit them, & bring them out of that land, into the land which he promised Abraham, Isaac & jacob. 
Genes. 50.  Moses endeth his life, cignea cantione, or rather cautione, 
duty 31.  with a sweet song and a heavenly sermon made to the children of Israel, & appointeth josua to succeed him in his place. David the king drawing near unto his death, charged Solomon, saying, Take heed to the charge of the Lord thy God, to walk in his ways, & keep his statutes, & his commandments, & his judgements, & his testimonies, as it is written in the law of Moses, 
1. Reg. 2.  that thou mayst prosper in all that thou dost, & in every thing whereunto thou turnest thee etc. And then he appointeth Solomon to succeed him. When the sentence of death is denounced by Esay unto Ezechia, 
2. Reg. 20.  he is commanded in the name of the Lord, to set his house in order before he die. This practice of holy men, served aswell to show their faith, as to cut off occasions of strife, which else might ensue. And thus the Saints of God do express the assurance of their faith, 
☉  & the proof of their love, aswell in death as in life: whereas the wicked as they live without love, so they die without faith, as they live without fear, so they die without hope, as they have bodies without life, so have they souls without God. And among that rabble, even blind Baalam himself, who saw less than his Ass, 
Numb. 23.10.  and knew nothing of the law, yet will not fail to say, I wish my soul to die the death of the righteous, and my end to be such as theirs shallbe. I desire to be joined with the race of faithful Abraham: but who causeth the wicked sometimes to have these affections, and to utter such speeches? who, but the Lord, who setteth them upon the earth, and wresteth out this confession of them? Why Balaam, thou hast let out thy ●ung to higher unto wickedness, & hast set thy soul to sale unto covetousness, and art possessed with Satan, & sayst thou thus of the death of the righteous? what shall the faithful themselves say, who know by experience, the most happy & comfortable truth of thy saying, who as they live in the faith, so they depart in that hope & assurance? The wicked have a glancing glimpse, a sodden lightning, a momentany motion, even a small taste of the things that are heavenly & eternal: but in the hearts of the Godly, they are sealed with God's spirit, confirmed with his promises, & written with a pen of iron, & with the print of a diamond, yea engraven in the table of their souls. As for the testaments of the wicked who as coals do kindle heat, and wood the fire, so have they kindled their natural corruptions, & fostered the flame of their conscience. How should they testify their faith, seeing they have none? or tend to quietness & unity, seeing they never sought it? yea though their stolen waters may be sweet, & their bread pleasant for a time: 
Pro. 9.17.  yet the curse of the Lord is in their houses: when as the habitation of the righteous is blessed. 
Prover. 3. vers. 33.  Before thou make (resting on God's promises) thy last will and testament with Isaac, see thou first make (obeying God's commandment) due restitution with Zacheus: if thou have defrauded any man by forged cavillation, by biting usury, or by bloody cruelty and oppression, it is good to make a testament, but it is better to make restitution: neither is thy testament good without restitution. When thou leavest the world, wilt thou not leave wickedness, but at thy last gasp deal so unjustly, and conclude thy life with such unrighteous dealing, as to enrich thy children with the goods of other men? Dost thou so take thy farewell of the world, as if thou fearedst not the judgement of God, no not when thy soul is presently summoned to his tribunal seat? Dost thou think that thou shalt not give an account of thy stewardship? O unjust servant, art thou so bewitched by Satan, that thou sayest in thy heart, tush God doth not see it, the Lord doth not regard it? Will not the Lord take the matter into his hands, seeing the poor committeth himself unto the Lord, as to the help of the fatherless? Will not the Lord hear the desire of the poor, seeing he hath prepared their hearts? will he not bend his ear unto them? Thinkest thou that the unrighteous Mammonistes shall inherit the kingdom of heaven? The hope of the ungodly is like the dust that is blown away with the wind, & like a thin foam that is scattered abroad with the storm, & as the smoke in the air, and as the remembrance of him passeth that carrieth but for a day. Touching the necessity of a testament: if the Philosopher denieth him to be a good man who in a civil sedition is a neuter; how can he be a g●od man, that seeing dissension will arise in his family after his death, yet will not by opening his mind, and testifying his will, cut off the cords of domestical variance and discord, and procure the pleasant harmony of concord to continue among his children? The matter of a testament is the disposing of things which are possessed, either to the benefit of the Church; (but these testaments are dead, with the testators in old time, and I would the Church might have her own) or to the use of the poor; or to the behoof of our friends; or to the commodity of our children. Both our heirs and goods are to be considered: if our children be our heirs, nature alloweth it: if our friends, thankfulness accepteth it: if the poor, charity commendeth it: if the Church or schools of learning, religion approveth it. The goods that are lawfully gotten, may liberally be bestowed on these good ends, and as they are called goods, so I would to God the rich would do some good with them: but that which is unlawfully taken by usury or extortion, ought speedily to be restored after Gods will in his testament, and not otherwise disposed according to man's will in his testament. Is the most perfect testament of God, which commandeth restitution, both violated in his life by unjust exaction, and gainsaid at his death by an injurious testament? The partridge gathereth an hoard of other birds eggs, sitteth upon them, and hatcheth them, but when they are flush, they fly away from her, for they know that of right they belong not to the partridge: semblably the unrighteous person gleaneth in other men's fields, and reapeth the harvest of poor men, but in short time they will fly away (for riches have wings) or they will stand him in little steed, yea they shall rather make against him, then for him. Now that I may come to the frailty of Isaac, having first concluded by the testaments of men, which are ordained to end strife among the sons of men, that the testament of God is appointed to end all contention in the family of God (albeit our adversaries the enemies of light and dependers of darkness, bewraying the diffidence of the cause, & the hard opinion they conceive of the scriptures, do affirm and avouch the contrary) We say with Optatus an ancient learned and godly father, that we know that Christ hath dealt with us, as an earthly father is wont with his children: who fearing lest they should fall out after his decease, sets down his will in writing under witnesses, & if there arise any debate among the brethren, they go to the testament: he whose word must end our controversy is Christ: let his will be sought in his testament: we are brethren, why do we strive? Our father died not untestate: he made a testament and so died. Men do strive about the goods of the dead till the testament be brought▪ they yield to have it opened & read: the judge doth hearken: the counsellors are silent: the crier biddeth peace: the people are attentive, that the words of the dead may be read and heard. He lieth void of sense and feeling in his grave, and his words prevail; Christ sitteth in heaven, and is his word gainsaid? Open it, let us read it, we are brethren, why do we strive? Let our minds be pacified, our father hath not left us without a testament: he that made the testament is living for ever. He doth hear our words: he knoweth his own words: let us read, why do we strive? Yea we say with that chosen vessel Saint Paul, that the testament of God is not only profitable, but sufficient and perfect: insomuch as if Paul himself being an excellent Apostle, yea if an Angel from heaven should preach any point of faith or rule of life, I say not, against, but beside the scripture, let him be accursed. The divines of Louvain do cunningly expound beside the Scriptures (to be meant) against the scriptures; if these men were Doctors of the Arches we should have profound law: for so a cozening fellow might claim 1000 po, of a dead man's goods who had bequeathed him a legacy of 20. sh. & the judges might adjudge at him with safe consciences, as not against the testament, albeit besides the testament: nay they might do this unjustice to man with far better reason, than the Papists do that dishonour to God, by how much the testament of God is far more absolute than man's, and more sufficient to finish all controversies, & more perfect to direct in faith and obedience. Our duty in Christ jesus is faith working by love: faith embraceth sound doctrine: love requireth a godly life: soundness of doctrine is held, if truth be taught and falsehood refuted: godliness of life is kept, if a man fly from evil and follow good. The holy scripture teacheth the truth, improveth error, correcteth iniquity, instructeth to righteousness, and so containeth the whole duty of man: yea even of the man of God, in whom greater perfection is required. But this will not they see, who being blinded with affection and banded into faction, do labour to dishonour God's word, and to bewitch men's souls: seducing the ambitious with promises of honour, the simple & ignorant with ostentation of learning; who conceive their hypocrisy to be piety, their superstition to be religion, their falsehood to be faithfulness, their traditions to be God's commandments, their indulgences to be Christ's pardons, their holy father to be Christ's Vicar upon the earth. But to return to Isaac & his infirmity. The spirit of God showeth, that when he was old, & his eyes began to be dim, he could not see, he was fully resolved and determined to bless Esau his son, whom he should have had in detestation, because he enstranged himself from God, and as much as lay in him, made the promise of salvation of no effect. For what might have become of the Church of God, if the stock of Abraham had joined with the Canaanites? Isaac therefore ought more to have been touched, seeing his son to be so profane: he not only offendeth in not using fatherly severity and correction, but he so doteth on Esau, that by his will this profane monster should enjoy the blessing of God. He was no doubt the minister of God, and a singular Prophet, and led an Angel's life among men: and yet now being led by his blind affection, having the charge to bless the chosen of God, he dealeth, as if himself were appointer and author of the blessing. God had done him that honour to make him his minister in blessing, as to say I will bless whom I think good, but the testimony shall come out of thy mouth, thou shalt be my messenger, I commit this to thy credit & charge, as to the warden and keeper of my promise: that which thou pronouncest shallbe authentic: and I will ratify it in heaven. God had done him this honour, and yet he suffereth himself to be so snared in ignorance, and seduced by affection, that he swarveth quite contrary from that which his office required: and here the Lord will teach us that his counsel against man's purpose shall have his effect. The Priests in the law did not only offer, pray, and teach, but they blessed the people as figures of Christ. The Lord communicateth his benefits and blessings unto us by the hands of his ministers. Blasphemous are the Papists, who affirm that a mortal man may dispose of God's blessings and graces at his pleasure. And cursed are the Anabaptists, who refuse the ministry of men and will be taught immediately of God, most fond refusing inferior means, and with wings mounting above the clouds: is not God sufficient (say the Anabaptists) to instruct us? Is the holy ghost in the hands of men to bestow? What need all this preaching? To what end serveth so much reading? Can not God inspiring us, touch our hearts without having our ears so battered with the tongues of preachers? but do not these fantastical spirits know, that God will use the service of men, and yet not be tied to them? Do they not know, that God hath ordained that faith shall come by hearing? Know they not, that Christ hath given some to be Apostles, some Prophets, some Evangelists, 
Ephes. 4.  some pastors and teachers, for the gathering together of the Saints, for the work of the ministry, and for the edification of the body of Christ? how long to endure? till we all meet together in the unity of faith, & knowledge of the son of God into a perfect man. And unto the measure of that age of the fullness of Christ. As touching Isaac, who was God's minister to bless, we see how he is entangled with an inordinate affection. And here let us meditate & ponder, how often, how suddenly, how forcibly our blind affections do rush upon us, moving us to bite against God, and oppose ourselves against his wil As a Bull being chafed pusheth with his horns; so our unbridled desires and unruly affections do drive and ravish us in such wise, that like mighty Nimrods' in the quarrel of the flesh, we dare wage battle against the plain word and spirit of God. These affections of ours as the waves and winds, the storms and quicksands of our souls, do so toss and tormoile us up and down, that even the best Pilottes are feign to strike sail, and reason itself is driven sometimes to forsake the helm. I may resemble our affections to Eli his children: whom the father so cockered and forbore, that the Lord told him that he honoured them more than God; so deal we with our affections: we bear with them, we yield unto them, we are ruled by them, we dote upon them. As Eli demanded of his sons, why they did such and such things, & said do so no more my sons, it is no good report that I hear of you, for you make the Lords people to presume against him by transgressions; but more than speak rough he did not, but let them have the full forth in sin, as if he had chid them with his tongue, and striked them fair and softly on the head with his hand; so we ask our affections sometimes, why they are so unruly against reason, so outrageous against god's spirit, so offensive to the children of God, we bid them cease, but we never bridle them, we never restrain them, we never hate and abhor them, we let them have their force, still we are soon pleased with them, and in so doing we prefer the fruits of our flesh, before the fruits of the spirit of God. Well, Eli did so long cocker his children, that they caused him to break his neck: yea the fancies and affections that are nourished in us and cherished of us, may be so long suffered, and these weeds may be so watered, that they may bring us to a worse end than Elimine A man being led with his affection doth seem to deal with reason, as perfumers deal with oils, who never cease meddling and mingling of them till there remain no sent of oil at all: so the reason of man is so meddled and mingled with his vain desires and delights, that there remaineth almost no savour of the spirit at all. Plutarch marveled that the feet of our bodies should be so ready to go or to stay, when our mind looseth or pulleth back the bridle: and that on the contrary part our affections being the feet of our souls should carry us away headlong for any restraint that we can make. Whereas imagination ought to rule our senses, and reason to rule our imagination, and religion to rule our reason: now the outward sense carrieth away the imagination, the imagination leadeth away reason: reason checketh religion, & apperite overruleth our will. Our gracious God hath appointed the soul of man three principal parts in man's body: expressing the three Ideas & forms of commonwealths in one man: he hath appointed the king himself, to wit, man's reason, to be in the head as in a princely palace or castle, where the senses as domestical servants, should continually attend on reason the king, as upon the only ruler and director. The second part of the mind, to wit, the quick & active faculty of doing and dispatching all things, cleaving to the breast, and not far from the head, to wit, the faculty of anger and the seat of affections, hath the Lord joined with the Prince. The third which may be called the unruly multitude, being given to carnal pleasures and corrupt desires, is placed under the heart strings, and divided from the other two. The government of reason is a Monarchia: the rule of the ordered affections representeth Aristocratia: the administration of the lowest part is Democratia. As reason without affections which are his hands (as it were) is weak and feeble: so the affections without reason are blind, sottish, and effeminate. The inferior parts being given to delights and pleasures, are so much the more addicted to contentions: from whence are wars and contentions among you (saith james) are they not hence, 
James 4. ●ers. 1.  even of your lusts that fight in your members? If reason and not lust might bear rule, the contentions in law would soon be ended. But maintain lust which is the cause, and contention which is the effect must need ensue. The examples and forms of commonwealths are plainly represented unto us in families and households, which are as it were small commonweals. The power which a father hath over his children and servants, doth shadow the princely power. The rule of the wife over her children and servants, representeth the authority of counsellors, and Noble men, who are associated to the Prince. That society of the brethren or servants, is an image of the multitude. The Philosophers have pronounced man's life to be of three sorts: the first consisting in action, the second in contemplation, the third in pleasures. This last which is led in pleasures, is fittest for the basest sort, as being a mere slavery, and a beastly bondage to carnal delights: the first which is occupied in action, if it want the fear of God, is heathenish, and unprofitable: the second consisting in contemplation (if it want action) is idle and unfruitful. If the son be obedient to his father, the subject to his Prince, affection to reason; if they keep each one their proper place & office without usurping: then is the regiment Monastical of the soul in the body, and Economical of the father over his children, and Political of a Prince over his subjects quiet and orderly: but if affection will be above reason, if the child may check the father, if the subject may overrule the Prince, if the feet shall direct the head, what may be looked for but confusion of head and feet? Our affections (if we take not heed of them) will cause us to forget charity as Cain did, 
Gen. 4.  who being angry with Abel, gave place to his passion of anger, and followed his affection of hatred so far, that he contemned God's admonition. They will cause Eli to suffer his children and servants to sin unpunished; 
1. Sam. 2.  and David to bewail that proud traitor Absalon, 
2. Reg. 19  more than a whole army of good men. They will cause jonas so to sin for the loss of a wild gourd, 
Jonas. 4.  as if either there were no more gourds in the world, or no better thing than the shadow of a wild gourd. They will cause Achab to come home to his house with heavy cheer, 
1. Reg. 17. vers. 4.  because he cannot get Nabaoths vineyard. What is contrary to the regiment of reason? Affection: what hindereth all equity & justice? Affection: what nourisheth strife and contentions? Affection. If affection so blinded Isaac, that he could not see to deal justly with his son jacob; then must judges and Magistrates beware of affection: for it blindeth not fools but wisemen, not wicked, but good men, not young, but old men. The Lord hath made Magistrates his Ministers of justice, for the welfare of his people: they are to see to it, that of a fond affection they bear not to much with Esau, but that they help poor jacob to his right. They should have still in their mind Iehosaphats saying to the Magistrates, 
2. Reg. 9 verse. 6.  whom he appointed over the people: take heed what you do, for ye execute not the judgement, of man, but of the Lord: and he will be with you in the cause and judgement. Wherefore now let the fear of the Lord be upon you: take heed and do it, for there is no iniquity with the Lord our God, nor respect of persons, nor receiving of reward. If I should speak of your duties in small assemblies, and in your absence (as some deal with the grave fathers of our Church) I might seem to tell them your duties, but not their own. Again if in this famous place I should entreat only of the duties of the multitude: then were I like the foolish Physician that studieth medicines for the feet, but none for the head: if ye be distempered with affections, and have those dangerous diseases, they are the more hurtful, because they are near the head: in you lieth the wealth and woe of the Land. 
Prover. 28.  As a roaring Lion and a hungry Bear: so is a wicked ruler over the poor people: a good Magistrate is a shepherd, and a father; but an ungodly, is a Lion and a Bear, yea a roaring Lion, and a hungry Bear. When David kept his father's sheep, there came a Lion, 
1▪ Sam. 17.  and a Bear, & took a sheep out of the flock: David had such care of his sheep, that he went after them, & smote them, and took away his sheep out of the mouth of the Lyon. The poor people are the sheep of Christ, they are committed to your custody, to defend them by law and justice, from the jaws of all Lions and Bears, I mean from all oppressors and mighty Nimrods'. You should adventure your lives for them, if ye be good shepherds: defend the poor, protect the weak, deliver the innocent, be as good to poor christians committed by Christ to your protection, as David was to dumb creatures which his father appointed him to watch over. It is a strange Metamorphosis or change, that a careful shepherd should be turned into a roaring Lion or hungry Bear, that will spare none. Blind affection and rewards, and resspect of persons will cause this change, Vix retinet gladium firmiter, uncta manus; The hand that is anointed will hardly hold the sword in it. Quatuor illa, timor, munus, dilectio, rancour: saepe solent rectos hominum pervertere sensus; these four things, fear, reward, love, and hatred, do oftentimes pervert the right senses of men. You know that to true judgement these things are required: first that it proceed from the light of reason, and not from the heat of passion: will a wise man answer as speaking in the wind? and will he fill his stomach with heat? 
Joh. 15.  Secondly it must be done without any respect of persons: judge right whether to a stranger, 
Jer. 1.  etc. 3. An upright judge must not yield to the cry of many, nor to the favour of any: 
Exod. 23.  follow not the multitude etc. four he must inquire of the matter diligently: the cause that I knew not, 
Job. 29. vers. 6.7.  I sought out diligently. Fiftly no fear of man must cause him to forsake a just cause. Sixtly he must not be to pitiful: non misereberis pauperi, 
Exod. 23.  saith the Lord. Seventhly he must take no rewards. Eightly they must indifferently hear both parties: it is not the custom of the Romans &c. Acts 25. 
Acts. 25.  If all your judgements do proceed of the light of reason and not of any passion or affection of mind: if ye have still a respect to the cause and not to the person: if ye listen to the cry of justice and not to men's suits: if you perfectly examine all matters: if your judgements be neither hindered by fear, nor perverted by rewards, nor defeated by foolish compassion: then shall you be means to establish the Prince's throne: you shall be ministers of many blessings to this land: and the sides of the poor shall bless you: but if ye justify the wicked for a reward, and take away the righteousness of the righteous from him: 
Esa. 5.  then surely as the flame of fire devoureth the stubble, and as the chaff is consumed of the flame; so your root shall be as rottenness and your bud shall rise up as dust: because ye have cast off the law of the Lord of hosts, and contemned the word of the holy one of Israel. The king of Persia being offended at Agesilaus, gave the Athenians thirty thousand pieces of the great coin of gold, wherein was engraven an archer of gold; which thing when Agesilaus understood, he said merrily, but yet truly, that he was driven away with thirty thousand archers. Many a poor Agesilaus in this land is (I fear) oftentimes put from his right by a great company of Angels that come against him: our English Angels are as strong as the Persian archers: but it is pity that either archers there, or Angels here, should fight against justice and right. If he were not able to resist thirty thousand archers, how should poor men stand against an army of Angels, when they march against them? Surely except the Godly and famous judges and Magistrates do quit themselves like men: nay unless they show themselves to be Gods: the Angels will first overcome them, and then soon overthrow the poor. When the Lord would threaten the Israelites a most grievous plague, he saith in the 11. of Zachary, that he will raise up a shepherd in the land that shall not look for the thing that is lost, nor seek the tender lambs, nor heal that that is hurt, nor feed that the standeth up: but he shall eat the flesh of the fat, & tear their claws in pieces. God himself standeth in the assembly of Gods: he judgeth among Gods. How long will ye judge unjustly, and accept the persons of men, 
Psal. 82.  etc. Psal. 82. I hope it cannot be truly said of you, as it was of the jews, 
Joh. 1.  In medio vestrum est quem vos nescitis. My mind is not to accuse any one, but to admonish every one: 
1. Sam. 2.  (if young Samuel may advertise old Eli) wishing them to be as far from the sins of Eli, as they wish his punishment to be far removed from them. Let Phinees and Hophnes' though gentlemen offenders, yea though Elies kinsmen, yea though they be Elies sons, if they meddle with the works of darkness, let them have the wages of sin which is death, for the service they have done to Satan. You know that Prosopolepsia, is forbidden, Deuteronomy. 1. 
Deut. 1.  Look not on the face of the person, but behold well the cause. The poor man flieth in his trouble to the Magistrate for succour, as unto a shadow against the heat: a refuge against the tempest: if the magistrate be unrighteous and led by affection and not by justice, the confidence that is put in him, 
Esa. 26.  is like a broken ●●oth, and a sliding foot, the more ye trust them, the more are ye deceived. Chrysippus' being demanded why he did not take charge of the commonwealth upon him, answered that the reason was, forasmuch as if he governed ill, he must needs displease God, if well, he must needs displease men: but as he was afraid to displease either God or man, so the unrighteous judge will not fear to displease both God and man. When josia judged the cause of the poor & afflicted, did not he prosper? and was not this because he knew me, saith the Lord? job delivered the poor & helpless, and did not the Lord hedge him and his house round about? Our gracious dread sovereign, (whom God make a most aged mother in Israel) dealeth most graciously with poor subjects, listening most carefully, and speaking mos● comfortably unto them, and commanding that justice be done accordingly. If it be no disgrace to her highness, nay a special honour to deliver the oppressed: it can be no blot to inferior Magistrates. If the Prince's throne be established by justice: then doth it concern the safety of Magistrates to do judgement: otherwise the stone shall cry out of the wall, and the beam out of the timber shall answer: they shall give in their evidence like honest iurates against the houses of all oppressors. It will be time for men to hear when the stone shall cry out of the wall, I am built by iniquity, by usury, by extortion; and the beam out of the timber shall answer, I am built with blood & oppression. There are many such houses built in these evil days: but the builders have consulted shame to their own houses, & have sinned against their own souls, as speaketh Abacuk the Prophet. 
Abac. 2.  joachim a rich oppressor may close himself in Cedar; but the Lord will pluck him away with thorns, & his posterity with fishookes. But in the mean time, 
Amos 4. verse. 2.  where the hedge is low, every man goeth over: the hedge is low with the widow, she hath no husband; with the orphan, he hath no father; with the stranger, he hath no friend; with the poor, he hath no wealth: the plougher, I mean, the oppressor plougheth on their backs, and maketh long furrows: 
Psal▪ 29  they have none to defend them, but the judge, who should be a father, and the Lawyer a patron. The judges in Egypt were bound by oath to do nothing against justice, no not at the king's commandment: & they ware about their necks a chain of gold, with the image of truth in it. The Lord hath made you (ye learned Lawyers) patrons of the poor, & ye call them clients: take heed that ye bereave not poor jacob of his right. I am of Thales mind, that that commonwealth is most happy & safe, where men give least heed to Lawyers, & most heed to the law itself. There are two things required in every Lawyer: the first is learning and skill; the second is a tender conscience. If ye be not seasoned with both, ye are unsavoury. A tender conscience without learning and skill, is unfruitful, but learning and skill without conscience is devilish: & an unconscionable Lawyer is more to be feared, than an unskilful: and yet the unskilful Lawyer receiving the reward, but not doing the duty of a good Lawyer, committeth theft. The Lord hath beautified in any of you, with very many, and very excellent gifts. Now are you to labour that it may be said of you, as our Saviour said of Nathaniel; behold, a true Israelite without guile behold a true Lawyer void of corruption. The Lord hath made all patrons of benefices his instruments for jacobs' behoof: but they bestow (for the most part) jacobs' living on profane Esau. Alas that ever the clergy of England should draw & drink in even into her very bowels, the deadly poison of covetousness & contention; and now a days simony is an open and an easy way to have a living: the maid simony, that kept the door in popery, is crept into patrons houses, and suffereth not Peter only to come in, but every mean fellow is admitted, sometimes of favour, at john's request: but commonly the Church door is opened with a silver key: and many a lewd patron, by his mart and merchandise of men's souls, maketh a living: whereby we see it is come to pass, that many do deny Christ in their deeds, and the love to men's souls waxeth cold, while they warm themselves at the fire of riches, which is kindled and blown with the bellows of covetousness, and yet with no crowing of cocks, or pricking of conscience, can those covetous patrons be awaked, albeit the LORD do mercifully look upon them, and in their own hearts do condemn their impiety: but growing old and obstinate, in the drowsy disease and abominable dropsy of covetousness, they draw sin unto them with cords of vanity and iniquity, as it were with cartropes. It is said by the Prophet, that jerusalem shall suck the milk of the gentiles: but many of our gentles suck the milk, nay the blood out of the Church's breasts. It was wont to be said of Friars, that they were fed fat with men's sins: a man may say the same of many patrons falsely so called. It was merrily and truly said of one, that the state of Asses, was better than the state of Horses: for the Horses run to patrons for benefices: but many ignorant Asses do obtain them. Have they no understanding, saith the Lord, that they eat up my people as if they would eat bread? they have not called upon God. Have these cruel patrons no understanding, that they eat up God's messengers as if they would eat bread? they have not called upon God. Well, I say no more but this, 
Rom. ●.  O thou unrighteous patron, thou abhorrest idols, & committest thou sacrilege? The name of God is blasphemed among the papists through you. The Lord hath made the physicians of men's bodies, his ministers of health: they should deal with poor jacob, as well as with rich Esau. The Lord hath made fathers & masters, ministers of many blessings to their children and servants: they should defraud them of the graces of God in no case. Finally every one of us faithful stewards, and good disposers of the manifold graces of God, should employ them to the honour of God, and benefit of our brethren. Let us remembering Isaac his frailty and fall, shake off all security of the flesh, and be the more fervent in prayer and watchful in well-doing, that we be not overcome of our affections. Thus the secure are taught to awake, and watch, and the holy are warned not to presume of their strength, seeing Isaac hath fallen. The afflicted that are terrified with the sight of their sins, have this example written for the comfort of their consciences. O thou afflicted and tossed with tempest, that hast no comfort: 
Esa. 54.  behold etc. This is unto me as the water of Noah etc. Finally we learn, that the examples of the best men are not at all times, and in all things to be followed: & that there is no man so perfect, but that another may say unto him, physician cure thyself. Thus having seen the frailty of Isaac in that he was led by a blind affection, let us see in few words, into the policy of Rebecca: who by indirect means got jacob the blessing. As there was a general principle of faith in Isaac his mind, when he blessing his son, sealed the assurance of the holy ghost, and the right of the inheritance unto him, so was there in Rebeccaes mind, when by her subtle practice she procured the blessing to jacob. Albeit she could not rule her husband by wholesome counsel; yet this was not the best way to circumvent him with such a deceit why doth she not patiently expect and wait, till God perform his promise unto jacob? she knew his decree was immutable, his promise infallible, and therefore she doth ill to obscure the heavenly oracle with a lie: but see the earnestness of her faith accompanied with an undiscreet zeal; she adventureth to provoke her husband against her, to make mortal hatred between the brethren, and to bring her son jacob into present danger. Behold what a rash, and inconsiderate zeal will do. Here we see that pure and sound knowledge doth not always shine in the minds of the godly, but the small light that showeth them the way is obscured, and darkened with many clouds of ignorance, and mists of affection. The Lord bestoweth on man the gift of perfection, knowledge, & truth, as it were a beam of the sun into a house of clay, to give us light & warmth: howbeit this beam (though the more the son of righteousness ascendeth & cometh daily near unto us, the greater light & warmth it yieldeth) yet it doth not overshine us all with full light of truth and heat of holiness, as long as we remain in these houses of clay. A Christian man or woman hath the beams of the sun, but as in a house, not in the open heaven: sometimes it is shadowed and made dim with darkness, sometimes it waxeth faint through cold. To be short a general faith hath the pre-eminence in the Godly, as in Isaac, and Rebecca, and jacob: so that they either swerve out of the way, or stumble in the way: but whereas God's election stood nevertheless firm: nay whereas he executeth his counsel, and effecteth his purpose by the subtlety of a woman: by this means he procureth to his goodness the whole praise of the blessing. In the dimness of Isaac his sight, there are two examples of God's providence; the one general, the other special. General, in that old men are deprived of their sight before they die: that by how much less they know these outward things, they may have the more knowledge of inward, and heavenly matters. And so in the very defect of nature the work of God's providence appeareth. Special, 
Prove. 17. vers. 1.  in that by the occasion of the dimness of his sight, the blessing was conferred on jacob: Isaac shall lose his eye sight, but jacob shall have his right in the blessing. This good father maketh his choice of his meats, after the delight of his cast: and this may the godly do with thanksgiving to the God, who hath not made the honiecombe for Drone-bees. But yet ease and fatness stayeth the floolish, 
Pro. 1.  and the prosperity of fools destroyeth them. Woe be to them that are at ease in Zion etc. They are glad of their own ease: but not sorry for their brother's disease: they are glad for their own prosperity: they are not sorry for David's adversity: they are glad of their own dainty fare, but they are not sorry for the penury of Michea, who is fed with the bred of tears, 
Amos. 6.  & with the waters of affliction: they are glad of their own glory, these weigh not the contempt and slander of joseph: but as some do sacrifice the fattest to God belly, without either fear of jehovah, or care of joseph, so some having got much by unlawful means, have no power to spend it upon themselves as Solomon witnesseth, that the deceitful man roasteth, not that he took in hunting. And without peradventure even old Isaac permitted Esau to hunt to much & to far, chiefly to satisfy his curious appetit. The Saints of God are not Angels: but if they labour not to live Godly, they are not Saints. See the providence of GOD for jacob, that Isaac doth not immediately bless Esau: but sendeth him for venison, promising him the blessing at his return: but God disposeth it according to his good pleasure. jacob is outwardly turned into Esau: smooth jacob into rough Esau: but in out days the rough Esau's of the world, the mighty hunters, the profane Machiavelists, are turned outwardly into jacob: but all is for some outward blessing: for jacob, will be jacob still, and Esau, will be Esau. It was culpable, and blameworthy in Rebecca, to fashion jacob otherwise then he was by nature: yea, to do it to deceive her husband, and to cause Esau's garments to be worn to his own loss. If these means of fraud, lying, and fattening, be not agoed cause and aright agreeing with the counsel and will of God: who can excuse the wicked in these days who in unlawful matters, use unlawful means? as in altering their children's, if not their sons, yet their daughter's faces & favours, by painting and other vanities; yea in making them to put on strange & monstrous attire, meeter for Giants, than gentlewomen: in deceiving they pass not whom: in using a man's own knife, to cut his own throat. I may cry out with Michea: trust not in a friend etc. S. Augustine noteth two mysteries in this history; the one is that under the goats skins, and apparel of Esau, holy jacob was blest: so Christ under the shape of a sinful man, deserved the blessing, being made sin for us. The second mystery is this, that albeit the minister of God's word & Sacraments, be the instrument of God whilst he ministereth these things: yet he cannot apply Gods graces after his own will, but after the will and purpose of God. But we may most fitly allud to this history in that we know that no man can be allowed or blessed of God, but in an other man's name & person, even in the person of Christ. We must all put on Christ, if we will have any blessing at God's hands. If all this were done by Rebecca & jacob at God's appointment, it was no sin but a virtue. To kill a man's son without God's express commandment, to rob a man's neighbour, to put an offender to death, being no Magistrate, are grievous sins: yet Abraham is highly praised of God for his readiness to do the first, the Israelites for the second, Phinees for the last. That this was done by God's ordinance, some learned men do bring somewhat probable and likely, but not certain and demonstrative reasons: as first the oracle of God showing Rebecca that jacob should be blest, may seem to prove this to be of God. Secondly that Rebecca was present when Isaac spoke to Esau, argueth God's providence. Thirdly Isaac his blindness doth concur to further jacob. Fourthly he perceiveth the voice to be jacobs', & yet is deceived and blesseth him. F●ftly he discerneth not between kids flesh and venison, being used to venison: so that it seemeth the Lord took away the judgement of another sense, for jacobs' sake. Sixtly seeing himself to be deceived, he doth not complain of jacob, much less revoke the blessing, nay he confirmeth it to jacob. Finally there is a space given to jacob to depart with the blessing: and immediately Esau cometh in. Because of these reasons, I say if jacob and Rebecca did this without God's appointment, it was bonum, but not benè, the matter was good, the manner nought: but if it were done by GOD'S commandment, which I dare not deny but it might be, (but I will not affirm that it was, because God's word doth not affirm) but if the manner was of God, it was blameless altogether: but howsoever it was, I say, and you see with Gamaliel, that the counsel of GOD cannot be hindered. Have not the blessings of England, divers and sundry ways by the bloody Guizes, and Italian Gog, and Spanish Magog, been mischievouslie assailed from time to time? But praised, and praised for ever, be that GOD that helpeth us, and poureth daily his benefits upon us; he hath overthrown the Spanish attempt, and the Guisian practise: he hath prepared him deadly weapons, he hath whet his sword, he hath bend his bow, he hath ordained his arrows against the face of these persecutors: so that they are fallen into the pit that they made for us. The mischief is returned on their own head, and their cruelty is fallen on their own pate. Put them still thus in fear O LORD, that they may know themselves to be but men. And in as much as the counsels of GOD cannot be hindered by any policy or power of man, I wish with all my heart, that our learned and grave Fathers would somewhat refrain themselves from them that sue for reformation, and let them alone; for if this counsel or this work be of men. it will come to nought; but if it be of God they cannot destroy it, lest they be found even fighters against God. And withal the veins of my soul I wish, that they that seek reformation, would take heed, that they make not the cause the worse, by their undiscreet zeal, unbrotherly reproaches, unchristian slanders, unsaverie and unlearned libels, and almost Pharisaical contempt of their fathers and brethren. For my own part, GOD is my witness, whom I serve in my spirit, in the gospel of his son, that without ceasing I pray for the peace of the Church, and for a learned ministery. You know that discord in the Church is fire in a house: and a continual fever in the body. The LORD quench this fire, and cure this fever. We prayed for outward peace, when our enemies were at hand: and now GOD hath sent it, do we nourish contentions inwardly and at home among ourselves? Inward dissension, or contention, is a gap not only for the blood-thirsty Papist to enter, who hath no other desire than our destruction do other scope than our spoil: but no other means, but our contentions: but it is a gap to let in Satan, he entereth at our unchristian breaches. But to speak somewhat more of jacob and so to end; we see he stealeth his blessing, but we have many that steal the blessings which at none of theirs. I cite them all to stand at the tribunal seat of the eternal judge. I leave the poor known thieves to the common bars; and here I first summon those sacrilegious persons, that fear not to steal holy things, that make a mock of that iniquity. Sacrilege will be sin one day. The conveying of public things to private uses, will prove theft one day. Te coming in by Simony will appear to be theft. Yea the stealing of the hearts of the people from the pastors, will be proved theft. And you famous Merchants & other occupiers in this city, take heed that theft like bird-lime cleave not fast to some of your fingers. And you that are tutors of widows and Orphans goods, beware that ye be not appeached of theft. You that are servants, take heed that ye come not in the number. The causes of theft, at first the perverseness of man's heart, secondly incredulity, thirdly unfaithfulness, four covetousness, fifthly ease and idleness, sixtly surfeiting, seventhly occasion: I scarce make poverty one cause, for such thieves are almost as worthy of pity, as of punishment. A man may be guilty of theft, by dealing in it, by concealing of it, by counseling to it, by commanding or commending it. jacob was timorous in stealing his own, these are impudent in taking other men's: jacob was even forced to these means, they run to all wicked means: jacob did it but once, it is their daily practice: jacob would soon have been dissuaded, but even God's word cannot dissuade these men from spoiling and robbing the Church, the fatherless, and stranger. I had left out the Abbey-lubbers in our Church, who are mighty thieves. Though the abbeys be gone, yet they remain. I mean such as will not work: whether it be civil or spiritual work, it is plain thievery to take the days wages, and not to do a days work for it. The Lord our God enlighten our minds, and sanctify our hearts with such a portion of his spirit, and with that measure of his grace, that we may be fully persuaded, that this worlds repose is full of anguish, the security of the world without foundation, the fear of the world without comfort, the travels of the world without fruit, the sorrow of the world without profit, the desires of the world without success, the hope of the world without reward, and the mirth of the world without continuance, and the miseries of the world without remedies, and that all the world is but vanity of vanities. Again, that our hearts may be inwardly informed and thoroughly certified, that the law of the Lord is an undefiled law, converting the soul etc. The God of peace, etc.  
FINIS.