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necessity to justify it. A melancholy instance of infatuation we have in the history before us; an instance singular indeed as to the immediate act, but common, and almost universal, as to the spirit manifested in it. Esau, having come home from hunting unusually oppressed with fatigue and hunger, set his heart upon his brother's pottage; and not only agreed to sell his birthright for it, but confirmed with an oath the alienation of that inheritance, to which, by primogeniture, he was entitled. To justify his conduct he offered this vain and false apology, "Behold, I am at the point to die; and what profit shall this birthright do to me?" But the fact is, as the historian informs us, he "despised his birthright."

Let us then consider,

I. Esau's contempt of his birthright—

There were many important privileges attached to primogeniture among the Jews

[The first-born was by God's appointment to have dominion over his brethrena, and to enjoy a double portion of his father's inheritance". But besides these civil, there were also some sacred privileges, which he possessed. The Messiah, of whom he was to be a type, and who, in reference to the ordinances of birthright, is called "the first-born among many brethren," was to spring from his loins d. Yea, in some sense, the firstborn had a better prospect even of heaven itself, than the rest of his brethren; because the expectation of the Messiah, who was to descend from him, would naturally cause him to look forward to that great event, and to inquire into the office and character which the promised seed should sustain.] But these privileges Esau despised

[He accounted them of no more value than a mess of pottage: nor did he speedily repent of his folly and wickedness. If he had seen the evil of his conduct, he would surely have endeavoured to get the agreement cancelled; and if his brother Jacob had refused to reverse it, he should have entreated

a Gen. xxvii. 29, 37. and xlix. 3.

b This was not optional with the parent in any case. Deut. xxi. 15, 17. c Rom. viii. 29.

d In one instance this privilege was separated from the foregoing one; and both were alienated from the first-born; the former being given to Joseph, and the latter to Judah, as a punishment of Reuben's iniquity in lying with his father's concubine. 1 Chron. v. 1, 2.

the mediation of his father, that so he might be reinstated in his natural rights. But we read not of any such endeavours: on the contrary, we are told," He did eat and drink, and rose up, and went his way;" so little did he value, or rather, so utterly did he " despise, his birthright." On this account is he stigmatized by the Apostle, as a profane person: had he disregarded only temporal benefits, he had been guilty of folly; but his contempt of spiritual blessings argued profaneness.]

Jacob's conduct indeed in this matter was exceeding base: but Esau's was inexpressibly vile. Yet will he be found to have many followers, if we examine, II. The analogy between his conduct and our ownThe birthright was typical of the Christian's portion

[The true Christian has not indeed any temporal advantages similar to those enjoyed by right of primogeniture: but he is made an heir of God, and a joint-heir with Christ. He has a distinguished interest in the Saviour, and an indisputable title to the inheritance of heaven. And hence they who have attained the full possession of their inheritance are called, "The general assembly and Church of the first-born."]

But the generality are like Esau, having,

1. The same indifference about spiritual blessings[Some excuse may be offered for Esau, because he knew not what a Saviour, or what an inheritance, he despised. But we have had the Saviour fully revealed to us; and know what a glorious place the heavenly Canaan is. Yet too many of us think as lightly of Christ and of heaven, as if neither he nor it were worth our attention: yea, we are ready at any time to barter them away for the most trifling gratification: and what is this, but to imitate the profaneness of Esau?]

2. The same insatiable thirst after earthly and sensual indulgence—

[Though Esau pretended that he was near to die, it was only an excuse for his profane conduct; for it cannot be conceived, but that, in the house of an opulent man like Isaac, there either was, or might easily be procured, something to satisfy the cravings of nature. But he was bent upon having his brother's pottage, whatever it might cost. And is it not e Heb. xii. 16. f Heb. xii. 23.

His extreme eagerness may be seen in his words, "Give me that red, red." Being captivated with the colour, he determined to get it, whatever it might be, and whatever it might cost: and from thence the name Edom, which signifies red, was given him. ver. 30.

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so with those who yield to uncleanness, intemperance, or any base passion? Do they not sacrifice their health, their reputation, yea, their very souls, for a momentary indulgence? Do they not say, in fact, Give me the indulgence of my lust; I must and will have it, whatever be the consequence: if I cannot have it without the loss of my birthright, be it so; let my hope in Christ be destroyed; let my prospects of heaven be for ever darkened; let my soul perish; welcome hell; welcome damnation; only give me the indulgence which my soul longs after.' This sounds harsh in words; but is it not realized in the lives and actions of the generality? Yes; as the wild ass, when seeking her mate, defies all endeavours to catch and detain her, so these persist in spite of all the means that may be used to stop their course; no persuasions, no promises, no threatenings, no consequences, temporal or eternal, can divert them from their purpose1.]

3. The same want of remorse for having sold their birthright for a thing of nought—

[Never did Esau discover any remorse for what he had done for though, when the birthright was actually given to Jacob, he cried with an exceeding bitter cry, Bless me, even me also, O my father," yet he never humbled himself for his iniquity, never prayed to God for mercy, nor endured patiently the consequences of his profaneness: on the contrary, he comforted himself with the thought, that he would murder his brother, as soon as ever his father should be dead. And is it not thus also with the generality? They go on, none saying, What have I done? Instead of confessing and bewailing their guilt and folly, they extenuate to the utmost, or perhaps even presume to justify, their impieties. Instead of crying day and night to God for mercy, they never bow their knee before him, or do it only in a cold and formal manner. And, instead of submitting to the rebukes of Providence, and kissing the rod, they are rather like a wild bull in a net, determining to add sin to sin. Even Judas himself had greater penitence than they. Alas! alas! what a resemblance does almost every one around us bear to this worthless wretch, this monster of profaneness!]

ADDRESS,

1. Those who are still despising their birthright

[Reflect a moment on your folly and your danger. Place yourselves a moment on a death-bed, and say, 'I am at the point to die; and what profit do my past lusts and pleasures now do me?' Will ye then justify yourselves as ye now do,

h Jer. ii. 23, 24. i Gen. xxvii. 34. k Gen. xxvii. 41, 42.

or congratulate yourselves on having so often gratified your vicious inclinations? Suppose on the other hand that ye were dying, like Isaac, in the faith of Christ; would ye then say, What profit shall my birthright do to me? Would it then appear a trifling matter to have an interest in the Saviour, and a title to heaven? Consider further, how probable it is that you may one day, like Esau, seek earnestly the inheritance you have sold, and yet find no place of repentance in your Father's bosom! We mean not to say that any true penitent will be rejected: but the Apostle intimates, what daily experience proves true, that, as Esau could not obtain a revocation of his father's word, though he sought it carefully with tears, so we may cry with great bitterness and anguish on account of the loss we have sustained, and yet never so repent as to regain our forfeited inheritance'. At all events, if we obtain not a title to heaven while we are here, we may come to the door and knock, like the foolish virgins, and be dismissed with scorn and contempt. Having "sown the wind, we shall reap the whirlwind." Let us then "seek the Lord while he may be found, and call upon him while he is near."]

2. Those who value their birthright above every thing else

[Amidst the multitudes who pour contempt on spiritual blessings, there are some who know their value and taste their sweetness. But how often will temptations arise, that divert our attention from these great concerns, and impel us, with almost irresistible energy, to the commission of sin! And how may we do in one moment, what we shall have occasion to bewail to all eternity! Let us then watch and pray that we enter not into temptation: and, however firm we may imagine our title to heaven, let us beware lest our subtle adversary deprive us of it: Let us fear, lest a promise being left us of entering into the heavenly rest, any of us should seem to come short of itm.]

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JACOB OBTAINING THE BLESSING.

Gen. xxvii. 35. And he said, Thy brother came with subtilty, and hath taken away thy blessing.

IT is not within the reach of our limited capacity to conceive how many and how great events depend upon causes apparently unimportant. We can have

no doubt but that parents so pious as Isaac and Rebekah, and who excelled all the patriarchs in the conjugal relation, endeavoured to discharge their duty towards their children in a becoming manner. But each of them felt a partiality for one of their children in preference to the other. Esau, the firstborn, who was "a cunning huntsman," and supplied his father with venison, was Isaac's favourite: Jacob, on the other hand, who was of a more domestic turn, and had from the womb been designated by God himself as the inheritor of the birthright, was the favourite of Rebekah. To this circumstance, as it should seem, we must refer all the most important events of Jacob's life. Isaac, in his partiality for Esau, had either misconstrued the intimations which God had given him respecting the birthright, or perhaps had forgotten them. He therefore, when he apprehended himself to be near death, told Esau to go out and bring him some venison, and to receive from his hands the blessings of primogeniture. Rebekah, alive to the interests of Jacob, and afraid that her wishes, as well as the counsels of the Deity, would be thwarted, suggested an expedient to Jacob, which, though adopted with reluctance, was conducted with art, and crowned with the desired success. She bade him fetch her two kids, which she dressed so that they might appear like venison. She moreover clothed him in an odoriferous garment belonging to his elder brother, and put the skins of the kids upon his hands and neck, in order that he might as nearly as possible resemble Esau. And then she sent him in to deceive his aged father, and, by personating Esau, to obtain the blessing. Jacob acted his part with more skill and confidence than could have been expected from a person unaccustomed to deceit: he hesitated not to accumulate falsehoods in support of his claim, and even to represent God himself as having interposed to expedite his wishes. His greatest difficulty was to imitate the voice of Esau. Isaac was blind; and therefore no discovery was dreaded from the difference which there must have been in their appearance.

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