The Sacrifice of Thankfulness, Sermon 4 – Title page 2
PLAINE-DEALING, OR, A PRECEDENT OF HONESTIE.
GEN. 25. 27.
Iacob was a Plaine man, dwelling in tents.
THE world (I take it in Pauls sense, Rom. 12. 2.) is growne at once deformed and suttle. And, as it is commonly seene, that mishapen trunckes are houses of the sharpest wittes: as it was said of the Emperour Galba, Ingenium Galbae male habitat; because he had an acute witte, with an vncomely body: nature recompencing her defection one way, with perfection another way. So the world is become ill-fauoured, and shrewdpated; as politike in braine, as it is stigmatike in limbs. Honestie, though it be elder then fraud, yet hath lost the priuiledge in mens estimation: It may keepe the prioritie, the superioritie is gone; and it must be faine to serue the yonger.
Plaine-dealing was held a good cittisen, a good townsman: but Double-dealing, since hee came blustring in, hath thrust him sedibus, aedibus; out of house and home; out of repute among men, out of succour of friends; out of Commons, and almost out of Canons; out of his house in the Towne, and seate in the Church.
I will therefore call backe antiquitie, and present to your eyes the puritie of the Primitiue times. For I may say with Tertullian; Perfectiora prima: the neerer the spring-head, the purer streames. Men, quo minus ab ortu aberant, might more perfectly discerne, and more constantly follow the truth. Iacob is our exemplar, and patterne of Plaine-dealing. He was a plaine man, dwelling in tents.
Iacob,
TAken in the proper sense, signifieth to supplant. Indeed Esau abuseth it, Gen. 27. 36. Is he not rightly named Iacob? for he hath supplanted me these two times. Hee tooke away my Birth-right, and behold, now hee hath taken away my Blessing. But Iacob did not steale away his birthright; but onelyonly tooke the aduantage to buy, what carelesse Esau was willing to sell. And hauing the Birthright, the Blessing did iustly belong to him: for the birthright and the blessing were not to bee separated. But this name was a prediction of that fell out afterwards, for Iacob indeed supplanted and ouerthrew his brother.
The Character giues him a Plaine man, dwelling in tents. This is a manifest description of Iacobs
Conuersation.
Profession.
For his Life, he was a Plaine-dealing man; simple, and without fraud. Though some autithetically oppose it to Esau's roughnesse. That Esau was an hairy man, but Iacob was Plaine & smooth; without any semblance to his brothers ruggednesse. We deny not, that Iacob was so: that exposition is true, but not enough. It falls short of that praise, which Gods spirit heere meanes him. He was a Plaine man; without craft or subtiltie.
For his delight and profession, Hee dwelt in tents. Which though the Hebrewes expound of frequenting the tents of Sem and Heber for knowledge; is indeed onelyonly a description of such as liue in the fields, and employ themselues about cattell: and this wee frequently finde to be Iacobs desire and practise. The good Patriarchs were plaine men: plaine in their clothes; no seas crossed for strange stuffes and fashions: plaine in their houses, which were meere Tents; not gorgeous parlors without hospitalitie: plaine in their dyet, as Iacob heere, that fed on Lentil-pottage.
But hauing thus proposed Iacob for a Precedent of Plaine-dealing: it is primarily necessary to prooue him clearely so. Otherwise the Originall beeing faultie, there can hardly be taken a good copy out of it. There are exceptions made against Iacobs Plainesse; and that in regard of his dealing, both with his
Owne brother, Esau.
Father in law, Laban.
I will briefly examine eyther; and how farre he may be iustified. In regard of Esau, it is obiected, that hee stroue against him
Before
At
After
his birth.
Before.
It is said, verse 22 The children struggled together within their mothers wombe. Neuer brothers begunne so earely a liti…ation. These two were the Champions of two mightie Nations, successiuely to bee deriued from … …omes: and they beginne this opposition in a duell, or single combate: when the field was their mothers wombe: the quarrell, precedencie and chiefedome.
This was not a pleasant and merry contention; as some would reade it.De ciuit. D…i lib. 16. cap. 33. Ambrose, Hierome, Augustine so giuegive it: exultare, gestire, ludere: to leape, skip, or play: but it was an earnest struggling, as we translate it; the word signifying to beate, hurt, or bruse one another.
It was not a naturall strife, or ordinary motion. Aristole affirmes,De histor. animal, lib. 7. cap. 3 that male twinnes do striue in the right side vponupon the 40. day; and females in the left, on the 90. day. But by Aristotles leaue, what woman, except Rebeccah, euer complayned of so strange and earely a contention! Nature was not heere alone, if at lest shee was heere at all.
Nor yet was this struggling voluntary and considerate. They did not striue scientia certandi, with a knowledge capable of what they did: or with any skill of wrastling. No, it was extraordinary, moued by a higher cause, not without the presage and signification of a great effect. It portended the future concertation of two great people: neither if it had beene pleasant, naturall, or vsuall, would Rebecca hauehave beene so strangely affected, or troubled with it; as to cry out Why …m I thus? or to solicite God by prayer, to kno… what it mea…t.
And is it any wonder,Aug. Ser. de Temp. 78 that Iacob and Esau wrastle in their mothers wombe; when their seed, especially after a spirituall signification, must for euer wrastle in the world? Shall the wombe of the Church on earth be euer free from ca…nall professors mingled with holy? And is it possible these should liue together in perfect peace, that are of so contrary natures? The wolfe shall sooner dwell with the lambe, and the leopard play with the vntroubled kid, and chil…ren sit vnstu…g at the holes of aspes The sonnes of Behel will not … sonnes of God liue in quiet: that enmite, which was once put betweene the seed of the Woman, and of the Serpent, will not so easily be reconciled. Indeed the seed of Esau is the greater, but they serue the lesse. They are moe in number, stronger in power; et cannot extend it further then the permitting hand of heauen … it. And euen whiles they doe persecute the righteous, Quibus nocere volunt, prosunt plurimum, sibi autem ipsi maxime nocent: they hurt onelyonly themselues, and benefite those to whom they intended nothing lesse. They are our Apothecaries, to minister vsus bitter pilles, but so, that they cannot put in one ingredient more then the Lord allowes them.
Origen drawes from this a mysticall sense;Hom 12. in Genes. and vnderstands these two combatants to be within vsus. As if it had presignified what Pavl affirmeth, Galat. 5. The flesh lusteth against the spirit, and the spirit against the flesh: and these are contrary the one to the other. Rebecca Galat. 5. 17may well thus figure the state of a regenerate soule; wherein, till this mortall shall put on …ortalitie, and glory swallow vp corruption, there must be a perpetuall co…flict. In men vnconuerted on earth, in Saints glorified in heauen, there is no such vnquietnesse: the former being without a Iacob, the latter without an Esau: these hauing no flesh. the other nothing but flesh. But in men called and iustified by the blood of Christ, yet in a m… litant estate, there is a necessitie of this combate. No strife, no christian. Before sanctification there is all peace in the soule. How should there chuse, when there is no enemy to resist? The vnregenerate heart ha…h onelyonly an Esau in it: what strife can there be without a Iacob? Nature can very easily agree with it selfe. Disturbance is a signe of sanctification: there is no grace, where there is all peace. No sooner is the new man formed in vsus, but suddenly beginnes this quarrell. The remaining corruption will fight with grace, and too often preuaile against it. Indeed it hath lost the dominion, but not the opposition; the soueraignetie, not the subtletie:Rom 7. it will dwell, though it cannot raigne. Neuer any Rebecca was so happy, as to conceiue none but a Iacob: Esau, the flesh will be there also, to giuegive triall and exercise. If grace alone sate in the heart, the hopelesse deuill would forbeare his tentations: hee knowes, he hath a friend in our house, that will bee ready to let him in. So long as there is a Iudas with Christ, hee will not despaire of betraying him. It is our corruption he workes vponupon: if it were not for this Esau, he would not proffer assault. Wee see our combat; let vsus fight, and conquer. Our flesh is the elder brother; grace is borne after nature: but when this Iacob comes, he will get the superioritie: the elder shall serue the yonger. This strife beginnes betimes: there is no Israelite, but must be content to commence this warre with his being. Regeneration and contention salute vsus at once: wee cannot enter our names into Christs muster-booke, but we must fight. Let the secure worldling liue at his cowardly ease, we must looke for a skirmish. Herein stands our comfort,Rom. 8. 37. Wee shall be more then Conquerours, through him that loued vsus.
At his Birth.
THe strife is not ended at once; but continues, or rather is renewed at the birth. Afterward came his brother out, and his hand held Esau by the heele: Lest Esau should out-runne his brother into the world, Iacob catcheth fast hold of his heele. So that though Esaus body hauehave the primogeniture, yet Iacobs Hand was borne before his Heele. Razi hath a conceit, that thogh Esau was first borne, yet Iacob was first conceiued: and therefore the Birthright did of right belong vntounto him. But it is without question, that Esau had the start of nature, though Iacob of grace: and therefore Iacob holdes him by the heele, as if hee would stay him from possessing that priuiledge, which Nature (God afterwards disposing otherwise) bestowed on him.
After the Birth.
ANd herein there are two impeachments laid to Ia…cobs plaine-dealing. Hee is accused with fraudulent stratagems concerning the
Birthright.
Blessing.
For the Birthright.
ESau is by some few minutes the elder; and that was enough to giuegive him iust title to the Birthright. That Iacob therefore might hauehave the better claime to it, hee buyes that which hee could not winne: and by an honest art redeemes the losses of nature. But this action smells of cunning, and seemes to marre the credite of his Plaine-dealing.
1. Iacob is accused for cruell and vncharitable dealing with his brother. Esau comes hungry from the field, he is ready to die for want of sustenance; he sees his brother (in no such exigent) with food in his hand; he breakes forth into an earnest complaint, intreating his commiseration: now, shall a brother deny reliefe to his brother being ready to die, except vponupon such intollerable conditions? Sure it could be no lesse then a hard measure, to take such aduantage of a brothers necessitie. But it is answered, that there could not be any such necessity of Esaus coueting Iacobs pottage; for there was (if not lentile pottage) store of as good meate in the house; able to hauehave giuen satisfaction to his hunger, and ready enough at his request, being the elder sonne. It was not then distressed needinesse, but insatiate greedinesse, that wrought Esaus lust to Iacobs pottage. And it is not vnfit, that the luxurious appetite should pay for his follie.
2. But Iacob cannot be excused of couetousnesse; that would set no lower a price on his pottage, then the Birthright. Which comprehended many priuiledges; prioritie, gouernement of the brethren, a double portion to the rest, the Priesthood and right to sacrifice, and (what yet further commended it) a type and figure of euerlasting life. And will Iacob require such a Birthright, including all these priuiledges for a messe of pottage? what tyrant could set such an Impost on a marchandise! what citizen such a price on his engrossed commodities? Heere was an exaction beyond the taxing of Tiberius: an extortion more extreame then an Vsurers. We answere, Not as the Hebrewes conceit, that Iacob afterwards gaue a greater summe, and payd this but as an earnest: the Scripture neyther expressing directly, nor inferring by consequence any such matter▪ But we say, that Iacob, by the instruction of his mother, knew that the Birthright did iustly belong to him, by the preordination of God: therefore now wisely taketh this opportunity to r… couer that to himselfe, wherof his brother was but an vsurper: For though Esau could pleade the right of Nature, Iacob could the right of grace; and hee knew this would at last preuaile. Neither yet must this particular fact of Iacob be drawne into a generall imitation. His warrant was a diuine reuelation; the silence whereof in these dayes sends vsus for direction to the written Truth,Esay 8. 20 To the Lawe, to the Testimonie: let this resolue and instruct thee.
3. But this Birthright was a holy thing, and therefore the Apostle calles him a Profane person for selling it:Hebr. 12. 16 Now there is no profanenesse in selling a thing not sacred. But if sanctified things cannot bee solde without sinne, can they be bought without sinne? Did not Iacob offend as much in the one, as Esau in the other? It is well answered, that Iacob intelligi potest suam redemisse vexationem: he did but buy his owne vexation. He buies not simply a thing, wherunto he had no right; but only taketh this occasion to recouer his owne: whereof the appointment of God had made him a possible, yea certainely future proprietary. It was neuer held Simonie, for a spirituall man to buy his owne peace. Many things are detained from the cleargie vniustly, which Gods law hath made sacred and theirs: they may therefore without touch of Simoniacall dealing, redeeme their owne quietnesse, and purchase a peaceable possession. I say not, that any man may buy a spirituall endowment before hee hath it; but when he hath it in right, he may purchase his owne peaceful and quiet enioying it. All that can be said, is this: Esau preferred his belly before his Birthright: Iacob his Birthright before his belly. The one solde spirituall things for temporall, the other with temporall things bought spirituall.
And who will not part with transient benefites for eternall blessings? If eyther by suite, or strife, or purchase we can attaine Heauen, wee are happy. For suite, there is no houre vnseasonable, no prayer vnwelcome, no importunitie troublesome. The vniust Iudge could giuegive reliefe to the importunate widow:Luke 18. 5. and shal not our iust God giuegive eare and ease to our incessant plaints? Spare to speake, and spare to speed: the timorous requester teacheth the inuocated a deniall. For strife; we know who taught vsus, that the Kingdome of Heauen suffers violence, and must bee attained by a holy kinde of force. Iacob must wrastle for the Blessing before hee hath it: and so wrastling hee shall hauehave it, though he bee sent halting to his graue. The Lord knowes our strength, yet hee loues our violence and importunitie: and therefore hath so conditioned the gate of heauen, that without our Striuing, we must not looke to enter it. For purchase, had a farre higher rate beene set on the Birthright, Iacob would not hauehave grudged to giuegive it. He hath too much of the blood of Esau in him, that will not forgoe all the world, rather then the Birthright. The wise Merchant, when hee knew the field wherein lay that hidden treasure, solde all hee had to buy it. Hee is a besotted Cosmopolite, that refuseth to purchase such spirituall Friends by his riches, as may procure him a place in the celestiall habitations. Grudge not him a portion of thy temporall wealth, that is able to minister euerlasting comfort to thy conscience. Thou art no looser, if thou mayest exchange earth for heauen.
For the Blessing.
WHat hath secure Esau lost, if hauing solde the Birthright, he may reserue the Blessing? Behold, of this hee assureth himselfe: his Father hath sent him for venison,Genes. 27. 4. that his soule might blesse him. To hunting hee is gone in haste; meaning to recouer that againe by his owne venison, which hee had lost by his brothers pottage. Isaac being now blinde in his eyes, but yet blinder in his affections; forgetting what decree and sentence God had formerly passed of his two sonnes for some temporall regard doth fauour Esaeu, and intends to bequeath vntounto him, that spirituall and happy legacie of the Blessing. God had said, that the elder shall serue the younger; yet forgetfull Isaac purposeth to blesse his first borne Esau. How easie is it euen for a Saint, to be transported with naturall affections! hee could not but remember, that himselfe (though the yoonger) was preferred to his elder brother Ishmael: hee knew that Gods commaund preuailed with his Father Abraham aboue nature, when hee bound him for a sacrifice: he saw Esau lewdly matched with the daughters of Heathens: yet hee will now thinke on nothing, but Esau is my first borne; and if it bee possible, hee will poure the benediction vponupon a wrong head.
But God is often better to vsus then wee would; and with his preuenting grace stoppes the precipitation of erring nature. So sweete is the ordination of the Diuine prouidence, that we shall not doe what we would, but what wee ought; and by deceiuing vsus, turnes our purposed euill into euentuall good. We are made to do that good, which wee not intended. God hath ordained the superioritie to the yonger; hee will therefore contriue for him the Blessing. Whatsoeuer Isaac affected, this God will hauehave effected.
To bring the Lords will to passe there neuer wanted meanes. Sinnefull man may hauehave his hand in this: the iust de…ree of God stands vntouched. He determined the death of his Sonne, without fauour to their guilt that murderd him. The affections of Parents are heere diuided: Isaac loues Esau, and Rebeca Iacob: this difference shall make way to the fulfilling of the Promise. Neyther parent neglected eyther sonne: but Rebeccah remembred the Lords purpose better then Isaac. Neyther is it enough what Ambrose heereon saith,Lib. 2. de Iac. cap. 2 Mater affectum, pater iudicium indicat: mater circa minorem tenera pictate propendit, pater circa seniorem naturae honorificentiam seruat. The mother shewes affection, the father iudgement: shee tenderly loues the yonger, hee giues the honour of nature to the elder. Nay rather, the mother shewes iudgement, and the father affection. For what was Iacob to Rebecca more then Esau? or why should shee not rather louelove her first borne? It is God that inclines the mothers louelove to the yoonger against nature, because the father affects the elder against the promise. Heereupon shee will rather deceiue her owne husband, then he shall deceiue his owne chosen sonne of the decreed blessing. The wife will be subtle, when the husband is partiall: her honest fraud shall answere his forgetfull indulgence. Isaac would turne Esau into Iacob: Rebecca doth turne Iacob into Esau.
The discourse or contemplation of the prouident mother, and her happy sonnes passages in this action, I finde set downe by so diuine and accurate a pen;D. Hall Contemp. volum. 1. libr. 3 that despairing of any tolerable imitation, I shall without distaste to the Reader, or imputation to my selfe, deliuer it in his owne expresse words. Rebecca presuming vponupon the Oracle of God, and her husbands simplicity, dares be Iacobs suretie for the danger, his counseller for the carriage of the businesse, his cooke for the dyet; yea dresses both the meate and the man. And now puts dishes into his hand, words into his mouth, the garments on his backe, the goates haire vppon the open parts of his body, and sends him in thus furnished for the blessing. Standing no doubt at the doore, to see how well her lesson was learned, how well her deuice succeeded. And if olde Isaac should by any of his senses hauehave discerned the guile, shee had soone stept in, and vndertaken the blame, and vrged him with that knowne will of God, concerning Iacobs dominion, and Esaus seruitude; which either age or affection had made him forget And now she wisheth, that shee could borrow Esaus tongue as well as his garments, that she might securely deceiue all the senses of him, which had suffered himselfe more dangerously deceiued with his affection. But this is past her remedy: her son must name himselfe Esau with the voyce of Iacob.
We see the proceeding: it is now examinable, whether this doth not somewhat impeach the credite of Iacobs Plaine-Dealing. There hauehave beene vndertakers of Iacobs iustification, or at least excusation in this fact. Let vsus heare what they say.Hom. 6. in Ezek. 1. Gregorie thus excuseth it: that Iahob did not steale the Blessing by fraud, but sibi debitam, accepit, tooke it as a due to himselfe, in respect that the primogeniture was formerly deuolued to him. The truth is, he that ought the Birthright, might iustly chalenge the Blessing: but this doth not wholly excuse the fact.Hom. 53. in Genes. 2. Chrysostome thus mitigates it; that non studio nocendi contexit fraudem, hee did not deceiue, with a minde to hurt; but onelyonly in respect of the promise of God. But this is not sufficient; for there was an intention of hurt, both to Isaac in deceiuing him, and to Esau, in depriuing him of the Blessing. But whatsoeuer may bee pleaded for the defence of Iacobs dissimulation in outward gesture, there is no apologie for the words of his tongue. The meaning of the speach is in the speaker; therefore his tongue cannot be guiltlesse, when it goes against his conscious heart: but the meaning of the gesture, is in the interpreter, who giues it a voluntary construction. Gesture is more easily ruled then speach: and it is hard, if the tongue will not blabbe what a man is, in spite of his habite. Isaacs eyes might be deceiued, they were dimme: his hands, by the roughnesse of the garments: his nosthrills by the smell of them: his palate, by the sauour of the meat. All these senses yeeld affiance, what then shall driue Isaac to a suspition or incredulitie? None but this, the eare stickes at the iudgement; that sayes, the voyce is the voyce of Iacob. To helpe forward this deceit, three lies are tumbled out, one in the necke of another. 1. I am Esau thy first borne. 2. I hauehave done as thou badst me. 3. eate of my venison. To cleare him of this sinne of lying, hath beene more peremptorily vndertaken, then soundly performed.
1. Chrysostome, Hom. 5. in Genes.with diuers others, thinke that thogh he did lie, hee did not sinne; because hee did it by the reuelation and counsell of God. So that God willing to hauehave the prediction fulfilled, dispensing and disposing all things, is brought in as the preordainer of Iacobs lie, that I say not the Patron. But not without derogation to his diuine Iustice. For first, it appeares not that this was the counsell of God, but onelyonly Rebeccaes deuice, verse 8. Heare my voice my sonne, in that which I commaund thee. My voice, not Gods; what I command, not what GOD approoues. 2. If Iacob had receiued any oraculous warrant for this proiect, hee would not hauehave had so doubtfull an opinion of the successe. The matter was forseene of God; not allowed: for God neuer inspireth lies. Gods wise disposition of this meanes, affords no warrant of his approbation. He ordereth many things, which hee ordayned not. The means were so vnlawfull, that Iacob himselfe doth more distrust their successe, then hope for their blessing. He knew that good Isaac beeing …o plaine-hearted himselfe, would seuerely punish deceit in his sonne. Men in office truely honest, are the sorest enemies to fraudulent courses in others. Hee therefore carries his meate in trembling hands; and scarce dares hope, that God will blesse such a subtletie with good euent. Yet he did; but how! Heere was prodigall dissembling: a dissembled person, a dissembled name, dissembled venison, dissembling answere; yet beholde a true blessing; to the man, not to the meanes. Thus God may worke his owne will out of our infirmities; yet without approuall of our weakenesse, or wronging the integritie of his owne goodnes.
2. Some hauehave confessed it a lie, but a guiltlesse he; by reason of a necessitie imagined in this exigent; as if GOD could not hauehave wrought Isaacs heart to blesse Iacob in this short interim, whiles Esau was gone a hunting for venison. Origen sayes, that Necessitie may vrge a man to vse a lie, as sawce to his meate: Another; as Physicians vse Hellebora. But that which is simply euill, can by no apologie be made good. Causa patrocinio non bona, peicr erit.
3. Some take from it all imputation of alie, and directly iustifie it. Augustine thinkes Iacob spoke mystically, and that it is to bee referred to Iacobs bodie, not to Iacobs person; to the Christian Church that should take away the Birthright from the elder. But wee may better receiue, that Iacob fell into an infirmitie, then the colour of an allegorie. Neyther doth the successe iustifie the meanes. As some Philosophers hauehave deliuered, that Prosperum, scelus vocatur virtus; luckie wickednesse merites the name of goodnesse. But Iacobs one act of falshoode, shall not disparage wholly that simplicitie the Scripture giues him; Hee was a plaine man. To bee vniust condemnes a man, not the dooing of one singular act vniustly: therefore God casts not off Iacob for this one infirmitie: but makes vse of this infirmity to serue his owne purpose. If Esaus and Iacobs workes bee weighed together in a ballance; one would thinke the more solide vertue to bee in Esau's.
Esau obeyeth his fathers will, painefully hunts venison, carefully prepares it: heere is nothing but praiseworthy. Iacob dissembles, offers kids flesh for venison, counterfets Esau, beguiles his father: here is all blameworthy. I will not heereon speake as a Poet:
Committunt eadem diuerso crimina fato,
Ille crucem sceleris pretium tu…it, hic diadem.
But inferre with the Apostle. Rom. 9. 11The purpose of God shall remaine by election; which standeth not in workes, but in grace. Therefore, howsoeuer Iacob got the Blessing against Isaacs will; yet once giuen, it stood: neyther did the father recant this act as an errour, but sawe in it the merciemercy of God, that preuented him of an errour: so verse 33. I hauehave blessed him, therefore hee shall bee blessed. When afterwards Esau came in, Isaac trembled: his heart tolde him, that hee should not hauehave intended the Blessing where hee did; and that it was due to him, vntounto whom it was giuen, not intended. Hee sawe now that hee had performed vnwilling iustice; and executed Gods purpose against his owne. He rather cries mercy for wrong intending, then thinkes of reuersing it.
Yet then may Iacob stand for our precedent of Plaine-Dealing; notwithstanding this particular weakenesse. Who hath not oftener erred without the losse of his honest reputation? Not that his fact should embolden an imitation: let vsus not tell Iacobs lie, to get Iacobs blessing. It would be presumption in vsus, what was in him infirmity: and God that pardond his weaknesse, would curse our obstinatenesse. There is yet one cauill more against Iacobs integrity concerning
Laban,
ABout the parti-coloured sheepe; whether it were a fault in Iacob, by the deuice of the pilled and straked roddes to enrich himselfe. The answere is threefolde.
1. This was by the direction of God, Genesis 31. 11. who being an infinite and illimited Lord, hath an absolute power to transferre the right of things from one to another: as he might iustly giuegive the Land of Canaan to the Israelites, from the vsurping Cananites.
2. Iacob apprehends this meanes to recouer his owne; due vntounto him by a double right: first, as the wages of twenty yeares seruice, Genesis 31. 7. yet vnpayd. Secondly,Gen. 31. 15 as the dowry for his wiues; whom miserable Laban had thrust vppon him without any competent portion. Thirdly, especially Gods warrant concurring; it was lawfull for him to recouer that by policie, which was detained from him by iniury. So did the Israelites borrow of the Egyptians, their best goods, iewells, and ornaments; and bore them away as a iust recompence of their long seruice.
3. Lastly, hee is quitted by that saying, Volenti non fit iniuria. Laban sees that hee was well blessed by Iacobs seruice: the encreasing his flockes makes him loath to part. But Iacob hath serued long enough for a dead pay; somewhat hee must hauehave, or be gone. His hard vnckle biddes him aske a hire: you know Iacobs demaund: Laban readily promoues this bargaine; which at last made his sonne in law rich, and himselfe enuious. So sayth Caluine, Tractatus est prosuo ingenio; Laban is handled in his kinde. Hee thought by this meanes, to hauehave multiplyed his owne flockes: but those few spotted sheepe and goates, vponupon this couenant, as if they had beene weary of their olde owner, alter their fashion, and runne their best yoong into party-colours; changing at once their colour, and their maister. So that this meanes, which Iacob vsed, was not fraudulent or artificiall, but naturall; not depending vponupon mans witte, but Gods blessing: who considering his tedious and painfull seruice, payes him good wages out of his vnckles foldes. For foureteene yeares the Lord hath for Iacob enriched Laban: therefore for these last six he will out of Laban enrich Iacob. And if the vnckles flocke be the greater, the nephews shall be the better. Most iustly then is Iacob cleared from iniustice; and no aspersion of fraud with Laban can be cast to discredite his Plaine-Dealing.
He dwelt in Tents.
TWo things are obseruable in the holy Partriarchs, and commendable to all that wil be heires with them of eternall life.
1. Their contempt of the world. They that dwell in Tents, intend not a long dwelling in a place. They are mouables, euer ready to be transferred at the occasion and will of the Inhabiter, Hebr. 11.Hebr. 11. 9 Abraham dwelt intents with Isaac and Iacob, the heires with him of the same Promise. The reason is added. For hee looked for a Citie which hath foundations, whose builder and maker is GOD. These Saints studied not to enlarge their barnes, as the rich Cosmopolite, Luke 12. or to sing Requiems to their soules,Luke 12 in the hoped perpetuity of earthly habitations. Soule liue; thou hast enough laid vp for many yeares: Foole! he had not enough for that night. They had no thought, that their houses should continue for euer,Psal. 49. 11 and their dwelling places to all generations; thereuppon calling their lands after their owne names. God conuinceth the foolish security of the Iewes, to whom hee had promised (by the Messias to be purchased) an euerlasting royalty in heauen;Ierem. 35. 7 by the Rechabites; who built no houses, but dwelt in Tents; as if they were strangers, ready on a short wa…ning for remouall. The Church esteemes Heauen her home, this world but a Tent. A Tent, which we must all leaue, build we as high as Babel, as strong as Babilon. When wee hauehave fortified, combined, feasted, death comes with a Voyder,Ierem. 22. 15. and takes away all, Dost thou thinke to raigne securely because thou closest thy selfe in Cedar? Friends must part, Ionas and his gourd, Nebuchadnezzar and his pallace, the couetous churle and his barns. Arise, Micah 2. 10and depart, for this is not your rest. Though you depart with griefe, from Orchards full of fruits, grounds full stocked, houses dightly furnished, purses richly stuffed; from musicke, wine, iunkets, sports: yet goe; you must goe, eueryevery man to his owne home. Hee that hath seene heauen, with the eye of Fath, through the glasse of the Scripture, slippes off his coate with Ioseph, and springs away. They that liued thrice our age, yet dwelt in Tents; as Pilgrims that did not owne this world. The shortnesse and weakenesse of our dayes, strengthens our reasons to vilipend it. The world is the field, thy body the Tent, heauen thy free-holde. The world is full of troubles; windes of persecutions, storms of menaces, cold of vncharitablenesse, heate of malice, exhalations of prodigious terrours, will annoy thee. LoueLove it not: 1. Iohn 2. 15Who can affect his owne vexations? It is thy through-fare; God loues thee better, then to let it be thy home. EueryEvery misery on earth should turne our loues to heauen. God giues this world bitter teats, that wee might not sucke too long on it. Satan, as some doe with rotten nutmegs, guildes it ouer, and sends it his friends for a token. But when they put that spice into their broth, it infects their hearts. Set thy affections on heauen, where thou shalt abide for euer. This life is a Tent, Iohn 14. 2that a Mansion. In my Fathers house there are many mansions. Hebr. 12This casuall, that firme: a kingdome that cannot be shaken. This troublesome, that full of rest. This assuredly short, that eternall. Happy is he that heere esteemes himselfe a Pilgrim in a Tent, that hee may bee heereafter a citisen in a stable kingdome.
2. Their frugallitie should not passe vnregarded. Heere is no ambition of great buildings; a Tent will serue. How differ our dayes and hearts from those! The fashion is now, to build great houses to our lands, till wee leaue no lands to our houses: and the credite of a good house, is made, not to consist in inward hospitality, but in outward walls. These punkish out-sides beguile the needy Traueller: hee thinkes, there cannot be so many roomes in a house, and neuer a one to harbour a poore stranger: or that from such a multitude of chimneis, no meate should be sent to the gates. Such a house is like a painted whoore: it hath a faire cheek, but rotten lungs; no breath of charity comes out of it. We say, frustra fit per plura, quod fieri potest per pauciora. What needes a house more roomes, then there is vse for? A lesse house, and more hospitablenesse would doe a great deale better. Are not many of these glorious buildings set vp in the curse of Iericho: the foundation laid in the blood of the eldest, the poore: the walls reared in the blood of the yoongest, the ruine of their owne posterity? This was one of the Trauellers obserued faults in England; camini mali; that we had ill clockes, and worse chimneis; for they smoaked no charity.
We see the Precedent: the application must teach vsus to Deale plainely. Here is commended to vsus Plainesse in
Meaning
Demeaning.
Which instructs vsus to a double concord and agreement: In Meaning betwixt the heart and the tongue. In Demeaning betwixt the tongue and the hand.
In Meaning.
THere should be a louing and friendly agreement betweene the heart and the tongue. This is the minds herald, and should onelyonly proclaime the senders message. If the tongue be an ill seruant to the heart, the heart will be an ill maister to the tongue; and Satan to both. There are three kindes of dissimulation held tolerable, if not commendable: and beyond them, no…e without sinne.
1.11. Sam 21 When a man dissembles to get himselfe out of danger, without any preiudice to another. So Dauid fained himselfe madde, to escape with life. So the good Physician may deceiue his patient, by stealing vppon him a potion which he abhorreth, intending his recouerie.
2. When dissimulation is directly aymed to the instruction and benefite of another. So Ioseph caused the money to bee put in his brethrens sackes, thereby to worke in them a knowledge of themselues.Luke 24 So Christ going to Emaus with the two Disciples, made as if he would goe further; to try their humanity.
3. When some common seruice is thereby performed to the good of the Church. Such are those stratagems and policies of warre, that carry in them a direct intention of honesty and iustice, though of hostillity; as Iosuah's, Ioshua 8whereby he discomfited the men of Ai.
Further then these limits no true Israelite, no Plaine-Dealing man must venture. Plato was of opinion, that it was lawfull for Magistrates,Lib. 3. de rep. Hosium vel Ciuium causa mentiri; to lie, eyther to deceiue an enemy, or saue a citisen, I might against Plato set Aristotle; Ethic. li. 4 c. 7who sayth expresly, that a lie in it selfe, is euill and wicked. And another Philosopher was wont to say,Pithag. ex Aelian lib. 12 That in two things a man was like vntounto God; in bestowing benefites, and telling the truth. Nor will we inferre with Lyranus, because there is a Title in the Ciuill Law, De dolo malo, of euill craft, that therefore it is graunted, there is a craft not euill. But let vsus know, to the terrour of lyers, that the deuill is the father of lying;Iohn 8. 44 and when hee speaketh a lie, hee speaketh of his owne. And beyond exception, they are the words of euerlasting veritie;1. Iohn 2, 2 No lie is of the truth. Therefore into that heauenly Hierusalem shall enter none,Reuel. 21. 27 that workes abhomination, or maketh a lie. A lie must needes be contrary to the rule of grace, for it is contrary to the order of nature: which hath giuen a man voyce and words to expresse the meaning of the heart. As in setting Instruments, they referre all to one tune: so the heart is the ground, which all our Instruments should goe by. If there were no God to search the heart, he was a foole that would not dissemble: since there is,Iob 27. 3 he is a foole that doth. Therefore Iob excellently, All the while my breath is in mee, and the spirit of God is in my nosthrills: my lippes shall not speake wickednesse, nor my tongue vtter deceit. Psal. 45. 1The sweetest Psalmist insinuates no lesse. My heart is inditing a good matter, my tongue is the pen of a ready writer. When the heart is a good Secretary, the tongue is a good pen: but when the heart is a hollow bell, the tongue is a lowd and a lewd clapper.Reuel. 4. 5 Those vndefiled Virgins, admitted to follow the Lambe, hauehave this praise. In their mouth was found no guile.
In Demeaning,
WHich is the good harmony betwixt the tongue and the hand. The righteous man, to whom Gods celestiall Tabernacle is promised, speaketh the truth in his heart: Psal. 15. 4and when he hath sworne, though to his owne hurt, he changeth not. The paucitie of these men makes the Church of God so thinne of Saints, and the world so full of Dissemblers. As the tongue must not speake false, so the hand must not doe vniustly: iniustice is the greatest dissimulation. We liue vnderunder Libra, Iustice and Equitie: who knowes whether the nights or the daies passe ouer his head more happily: we feare not Taurus the Bull, that shoots his hornes from Rome: nor Scorpio, that sends his venemous sting from Spaine: nor the vnchristned Aries of Infidels, profane and profest enemies to engine and batter our walls: if the Sagittarius of heresie do not wound vsus in the reines: nor the Gemini of double-dealing circumuent vsus in our liues. The world is full of trickes: wee will not doe what wee ought, yet defend what we doe. How many spend their wittes to iustifie their hands? Through the vnluckie and vnnaturall copulation of fraud and malice, was that monstrous stigmatike Aequiuocation ingendred: a damned egge, not couerd by any faire bird; but hatched, as Poets faine, of Osprayes, with a thunder-clap.
I will now onelyonly seeke to winne you to Plaine-Dealing, by the benefites it brings: the successe to God.
1. The principall is to please God; whose displeasure against double dealing, the sad examples of Saul for the Amalekites, of Gehezi for the bribes, of Ananias for the inheritance, testifie in their destruction. Whose delight in Plaine-dealing himselfe affirmes. Behold an Israelite indeed,Ioh. 1. 17 in whom is no guile.
2. The credite of a good name, which is a most worthy treasure, is thus preserued. The riches left thee by thy Ancestors may miscarry throgh others negligence; the name not, saue by thy owne fault. It is the Plaine-dealers reward; his name shall bee had in estimation: whereas no faith is giuen to the dissembler; euen speaking truth: eueryevery man is more ready to trust the poore Plaine-dealer, then the glittering false-tongued gallant.
3. It preuents and infatuates all the malicious plotts of enemies. God, in regard to thy simplicitie, brings to naught all their machinations. Thou, O Lord, hadst respect to my simple purenesse. An innocent foole takes fearelesse steps; and walkes as securely, as if it stood girt with a wall of brasse.
4. It preserues thy state from ruine. When by subtiltie men thinke to scrape together much wealth; all is but the Spiders web, artificiall and weake. What Plaine-dealing gets, stickes by vsus; and infallibly deriues it selfe to our posterity.Psal. 25. 13 Not onelyonly this mans owne soule shall dwell at ease: but also his seed shall inherite the earth. Wicked men labour with hands and wittes, to vndermine and vndoe many poore; and from their demolished heapes to erect themselues a great fortune: but GOD bloweth vponupon it a Nonplacet: and then, as powder doth small shot, it scatters into the ayre, not without a great noise; and they are blowne vp. If thou wouldst be good to thy selfe and thine, vse Plainesse.
5. It shall somewhat keepe thee from the troubles and vexations of the world. Others, when their double dealing breaks out, are more troubled themselues, then erst they troubled others: for shame waits at the heeles of fraud.… But blessed are the meeke, for they shall inherite the earth.
6. The curses of the poore shall neuer hurt thee. Though the causlesse curse shall neuer come; yet it is happy for a man so to liue, that all may blesse him. Now the Plaine man shall hauehave this at last. Gallant prodigalitie, like fire in flaxe, makes a great blaze, a hote shew: but Plaine hospitality, like fire in solide wood, holds out to warme the poore: because God blesseth it. So I hauehave seene hote-spurres in the way gallop amaine; but the Iuy-bushes hauehave so staied them, that the Plaine traueller comes first to his iournies end.
7. It shall bee thy best comfort on thy death-bed; Conscientia benè peractae vitae, the conscience of an innocent life. On this staffe leanes aged Samuel: Whose Oxe er Asse hauehave I taken? To whom hauehave I by fraud or force done wrong? On this pillow doth sicke Hezekiah lay his head.Esay. 38. 3 Remember Lord, that I hauehave walked before thee in truth, and with a perfect heart, and hauehave done that which is good in thy sight. So Iob solaceth himselfe. My heart shall not condemne me for my dayes. When no clogges of vsury with their heauy pressures, nor foldes of iniustice with their troublesome vexations, disquiet our peace-desiring sides, or lie vponupon our consciences. When thou hast no need to say to thine heire, Restore this or that which I hauehave fraudulently or vniustly taken away. You see how false the Prouerbe was; Plaine-dealing is a Iewell; and hee that vseth it shall die a begger: But it is well returned in the supplement; he that will not vse it, shall die a dishonest man.
8. Lastly, thou shalt finderest for thy soule. Thou hast dealt plainely, so will God with thee; multiplying vponupon thee his promised mercies. If thou hadst beene hollow, not holy; fraudulent, not plaine; thy portion had beene bitter; euen with hypocrites. But now of a plaine Saint on earth, thou shalt become a glorious Saint in heauen.
FINIS.
THE THREE DIVINE SISTERS.
IOHN. 13. 34.
A new commandement giuegive I vntounto you, That you louelove one another: as I hauehave loued you, that yee also louelove one another.
AVGVST.
Domus Dei fundatur credendo, sperando erigitur, diligendo perficitur.
LONDON, Printed by Thomas Purfoot, for Clement Knight, and are to be sold at his shop in Paules Church-yard, at the Signe of the Holy Lambe. 1616.