Prototypes, Example 15
THE FIFTEENTH EXAMPLE.
OF ISAAC.
HItherto of Abraham and thoſe that lived with him,Iſaac. now we come to Iſaac the ſonne of Abraham, not of his body ſo much as of his Faith, for hee was the ſonne of the promiſe, the ſonne of the free woman, not of the bondwoman, which was borne as S Paul ſaith,Rom 9. not by the fleſh, nor by a meere naturall power, but by promiſe, by vertue of that gratious promiſe which God had made with him, for this was a word of promiſe at that time,Gal. 4.28. I will come and Sarah ſhall have a ſonne, and in Iſaac ſhall thy ſeede bee called, and wee bretheren (ſaith the Apoſtle) as Iſaac are ſonnes of promiſe. Now Iſaac ſignifieth laughter, or, hee hath laughed, or, ſhall laugh, a name given to him by God himſelfe, upon occaſion of his Fathers laughter when he heard the promiſe, not out of unbeleefe as Sarah once laughed, but out of the joy which he conceived from the aſſured hope which hee had of the performance of the promiſe, and becauſe God filled both Abraham and Sarah with gladneſſe and laughter at his birth, when they were both olde, and in courſe of nature were now paſt all poſſibility of having children.
His Birth.Concerning Iſaac, we muſt ſhew his birth, life and death. For his birth he was borne in the hundreth yeere of his Father, and the 90. of his mother. His Father was Abraham, his Mother Sarah, both as good as dead, but by faith they received ſtrength to have a Sonne at that age. For Faith will make a barren body fruitfull, and alſo a barren heart. In in his life conſider, Firſt, his Virtues and goodneſſe. Secondly, his faults and weakeneſſes. Thirdly, his proſperity and benefits. Laſtly, his afflictions and croſſes.
His Vertues towards God 1. His Faith.For his Virtues in generall, he was a true godly man, and was endued with Faith, without which no man can pleaſe God. This Faith the Author to the Hebrewes taketh notice of in him, ſaying, By Faith Iſaac bleſſed Iacob and Eſau as concerning things to come. Heb. 11.20.This vertue of Faith is that by which a man beleeveth God in all that he ſpeaketh barely by vertue of his truth and indeceiveable authority. And as it apprehendeth the truth of all Gods word, ſo particularly the truth of his promiſes, and by name, that great promiſe of remiſſion of ſinnes, and ſalvation for the ſake of Jeſus Chriſt the true Meſſiah and promiſed ſeede, in whom all ſpirituall bleſſings are conferred upon the ſonnes of men,Gal. 3.8. for it is ſaid, in him ſhall all the nations of the earth be bleſſed.
Conſider your ſelves therefore Bretheren, whether you alſo have this ſame vertue of Faith in your hearts, beleeving all that God ſpeaketh to you becauſe he ſpeaketh it, and ſpecially all his promiſes, and by name, that principall promiſe of grace and ſalvation by Chriſt, for without this Faith you cannot be the children of God. If you have it not, you are ſtrangers from God and from the covenant of grace. If you have it, you are his ſonnes and daughters, juſtified before him, and accepted in his ſight, through him the Beloved in whom the Father is well pleaſed. And therefore labour to get it, and to grow in it more and more, that it may exceedingly abound in you, as S. Paul ſaith it did in the Theſſalonians. But beware you deceive not your ſelves in a bare conceite of Faith, ſaying you beleeve, when indeed you doe not ſo, but let your Faith be a working Faith, approoving it ſelfe by love and by obedience, that ſo you may indeed be the children of Abraham, and children of promiſe as Iſaac was, and If you can thus approove your Faith, then rejoyce in it above all things, knowing that you are rich in Faith, though you want all outward things, for he that hath Faith hath God to bee his, and that is ſufficient to make him happy in the abſence of all other things.
More particularly Iſaacs Faith ſhewed it ſelfe by many excellent effects in regard of God. For firſt, he ſubmitted himſelfe to God, to be offered on the Altar by his Father according to Gods commandement, not making any reſiſtance, becauſe his Father made it manifeſt unto him, that God had given him a commandement ſo to offer him. Hard it is to ſay, whether the obedience of Abraham in being willing to offer his ſoone, or of Iſaac in yeelding up himſelfe to be offered were greater, for a man doth likely love his life as well as he loveth his childe. Now Abraham ſubdued his love of his ſonne unto God, and Iſaac ſubdued the love of his life to God, both notable patternes of ſincere obedience: This example you reade in Gen. 22.9. when Abraham and Iſaac came to the place which God had appointed, Abraham built an Altar, laid on the woode, and ſtretched forth his hand and tooke the knife to ſlay his ſonne. Iſaac at that time was of ſuch an age, that he might have reſiſted his Father being old, or have got himſelfe free by flight from him, but he gave up himſelfe into his Fathers hands, or rather into God hand, and yeelded his throate to the ſtroake of the ſacrificing knife. Hereby it is apparent, that he began to feare God betime, in that he would not withhold himſelfe from God, as his Father did not withhold his ſonne.
O that we could approve our Faith by the like effects of it, even by a willing yeelding of our lives to him when he doth call for them, and not refuſe to die if he ſhould call us unto it for his commandements ſake. God is the author and Lord of our lives, and nothing is more agreeable to reaſon, then that we ſhould be content to give up life and all into his hands, from whom we have received life and all things. And ſurely in this caſe it ſhall be proved true, which our Lord Jeſus telleth in the Goſpell,Mat. 10 39. whoſoever will looſe his life ſhall ſave it. As Iſaac was partaker of that great bleſſing wherewith the Lord rewarded Abraham for his obedience in offering of his ſonne, ſaying, in bleſsing I will bleſſe thee,Gen. 22.17. and in multiplying I will multiply thee. Neither Father nor ſonne you ſee were looſers, by yeelding up the one his ſonne, the other his life into the hands of God. But contrarily, hee that will ſave his life ſhall undoubtedly looſe his life, for he muſt neceſſarily die at ſome other time as all other men, and then his ſoule ſhall be loſt together with his life, becauſe he loved not God better then his life, and he that hateth not his owne life in compariſon of God, ſhall not be counted worthy of him.
Let us therefore ſee that our ſoules be ſo thoroughly ſubjected unto God, if ever we deſire to be counted the ſeede of Abraham and the brothers of Iſaac. But oh how farre ſhort do very many of us come of this obedience? for how ſhould any man beleeve that we would readily part without lives for God, which will not part with honour or goods, or pleaſure, yea any of our ſinnes at his commandement. You be not Iſaacs, if you cannot be content to give up your lives to God, how much leſſe if you ſtand with him for other matters farre leſſe then life.
This is the firſt part of Iſaacs goodneſſe to God-ward, he became obedient to death.
Secondly, he was devoute and religious, given to all holy exerciſes,2. He was religious. by name, to meditation and prayer, principall exerciſes of piety and religious ſervices of God, for ſo it is noted, Gen. 26.25. Hee builded an altar there, and called on the name of the Lord. Loe here he worſhipped God publikely by ſacrifices and prayers, and though it be not mentioned, that he offered or prayed before an Altar at any other time as I remember, yet this once naming of his piety is ſet downe, to ſignifie his conſtant care in this duty: his Father brought him up in it, therefore he could ſay, Where is the lambe?
Indeed, the Lord hath aboliſhed ſuch kinde of Altars, and ſuch kinde of ſacrifices now ſince the comming of Jeſus Chriſt into the world, and offering himſelfe once for all as a propitiatory ſacrifice to take away the ſinnes of the world,Heb. 13.10. but yet now alſo we have an Altar, whereof they have no right to eate that partake of thoſe ſacrifices. Chriſt Jeſus is our Altar, who ſacrifieth all thoſe ſervices which we offer up unto God by him, and our ſacrifices are ſpirituall ſacrifices, acceptable to God by Jeſus Chriſt. The offering of a contrite and broken heart God doth much eſteeme, the offering of praiſes and prayers, the calves of our lips done unto God in the name of Chriſt, are very pleaſing unto him; the preſenting of our ſelves, ſoules and bodies to him,Heb. 13.16. is exceeding delightfull, yea with doing of good and diſtributing as with ſacrifices, God is greatly contented, as S.Phil. 4.18. Paul ſaith, theſe are an odour of ſweete ſavour, a ſacrifice acceptable and pleaſing to God. If a man retire himſelfe, and conſidering the death of Chriſt for ſinne, doe humbly preſent himſelfe before God, confeſſing his ſinnes, and judging himſelfe for them, and labour to lament them with hearty griefe before God, as cauſes of the death of his ſonne, this is a gratefull ſacrifice. If hee praiſe God in the Name of Chriſt as for all other benefits, ſo for the great bleſſing of redemption wrought by Chriſt, this alſo doth give a ſweete odour unto God; if he even conſecrate himſelfe to God, reſolving to walke before him in all upright obedience, praying for the Spirit of God to ſanctify him, that in all things he may pleaſe God, no Bullocke or Ram can pleaſe the Lord ſo well: If he ſet apart ſome portion of his wealth to God, and give it to releeve the neceſſities of the Saints, this is very ſweete incenſe, ſo that hee truſt not in the merit of the worke, as if it could deſerve any thing for the worthineſſe of it, but truſt alone in Chriſt for the acceptation of himſelfe and it, and all his ſervices. Would you confirme to your owne conſciences that you be true Iſaacs? Aske your ſelves then, doe you offer theſe burnt offerings, if not, you be not as Iſaac, childeren of the promiſe, if yea, you may aſſure your ſoules that you be. O then ſtudy to abound in theſe ſervices.
3. He prayed to God for all good things.Againe, it is noted that he called on the Name of God there, and ſo it is noted, Gen. 25.21. that Iſaac intreated the Lord for Rebeccah his wife, becauſe ſhee was barren. Hee prayed conſtantly to God for a childe, in this alſo teſtifying his religiouſneſſe and his Faith. So wee muſt be carefull to pray to God for all good things we neede, for childeren if we want them, for good ſucceſſe in our callings, and whatſoever elſe we neede or deſire.Phil. 4.6. For God is the giver of all good things, and hath commanded us in all things to make our requeſts knowne unto him, and biddenus, to pray continually and in all things give thankes, Eph 6.18.ſo we are bound to pray as much as Iſaac. Therefore thoſe that are careleſſe of worſhipping God in this duty according to that deſcription of a wicked man written by David in the fourteenth Pſalme, they call not on the name of God, are not ſurely the children of God as was Iſaac, but the children of Satan rather, for the Spirit of God is a Spirit of prayer, and a man careleſſe of praying to God doth not truſt in God but in himſelfe, doth not acknowledge his providence nor live by faith in him. Let mee quicken you to this duty, follow Iſaac, call on the name of God, intreate God for your ſelves, your wives, your children, the Church, the Common-weale, all Saints. I ſay, recommend all perſons and all things to God by ſervent prayer, that he may give you his bleſſing and all things may be ſanctified to you; doe this duty daily and conſtantly. We muſt attaine ſprituall ſtrength every day, from the workes of the day by daily prayer, as we attaine naturall ſtrength daily by the foode of the day. Pray well and live well, pray ill and live ill. By this we have fellowſhip with God, by this we become acquainted with him, and make him as it were acquainted with us: by this we are made like unto him and draw grace from him, and are more and more tranſlated into his image. O reſolve to be conſtant in this ſervice, and let no temptation of Satan drive you from it, or interrupt you in it, let no backwardneſſe of the fleſh cauſe you to omit it, but doe it ſo well as you be able, and whatſoever objections ariſe breake thorough the ſame, and tell your ſelves, I will doe it, heard or not heard, accepted or not accepted, whatſoever I be, what ſins ſoever I ſhall have, I will continue to call on the name of the Lord, I will doe my duty let me ſpeede as pleaſeth the Lord.
Againe, it is noted of Iſaac, Gen. 24.63.4. He meditated. Gen. 24.63. that he went out into the field to meditate in the evening. This alſo is an excellent ſervice of God, wee are commanded to meditate on Gods Law continually, and to meditate on all his wondrous workes. For the circumſtances of time, place, manner, every man is left to his owne choice, but the ſubſtance of the duty muſt be done. We muſt meditate, we muſt exerciſe our ſelves in the ſerious conſiderations of Gods Word and workes, that wee may raiſe our ſelves to a fuller knowledge of them, and cauſe our wills and affections to be more ſubject unto our knowledge. Meditation is that which maketh all truths profitable to us, without this our knowledge will be but ſpeculative and talking, 'twill not be practicall and effectuall without this, we ſhall finde no more benefit by our knowledge then by meate undigeſted, that cannot yeeld good nouriſhment to the body. This muſt increaſe our knowledge and improove it, this muſt bring it downe from the head unto the heart, and ſo into the life. Conſider what I ſay, 2 Tim. 2.7.ſaith S. Paul to Timothy, and in other places, hee that will a little withdraw himſelfe from all other buſineſſes, and give himſelfe to muſe of holy things, and take notice of the truth and certainety of them and ſo confirme his faith in them, and then labour with himſelfe to be affected with them, and draw from them firme and ſtable reſolutions for the well ordering of his life, ſhall finde more progreſſe in one monethmonth in the life of godlineſſe, then he that without meditating doth barely reade and heare for many yeares together, you muſt cover the ſpiritual ſeede with earth, you muſt binde the Word to the tables of your hearts, you muſt hide the Word in your hearts. If you be ſlacke and careleſſe of this duty, your growth in grace will proove exceeding ſlender; Imitate Iſaac in this ſervice, I know not how a man ſhould come to any ſtedfaſt knowledge of his ſincerity, if he be not one that meditateth on Gods Law.
So many as are guilty of utter omitting this duty, let them bewaile and confeſſe this ſinne of omiſſion, and now learne all that would build up themſelves in godlineſſe, to be conſtant in it: Be not diſcouraged at your imperfections and manifold diſtractions, and great averſeneſſe, All things of this nature are moſt difficult at the firſt, who reades well at the firſt going to ſchoole? who writes well at the firſt ſetting of pen to paper. It is exerciſe that muſt perfect our abilities in all ſuch things, begin and continue, and be not out of heart for failings, which the Lord will eaſily and gratiouſly paſſe by, and you ſhall finde the thing more and more eaſie and more and more comfortable.
5. He feared God.Another particular thing in Iſaac was, that he was one which feared God, his heart ſtood in awe of God, he durſt not offend nor croſſe him, nor oppoſe himſelfe unto his good pleaſure. So it is noted, Gen. 27.33. that when he had unwittingly bleſſed Iacob, and Eſau came in after him, he feared exceedingly, and would not reverſe that bleſſing, but ſaid, I have bleſſed him and he ſhall be bleſſed, and therefore, Gen. 31.53. Iacob ſweareth by the feare of his Father Iſaac, that is, that God whom his Father feared, as in his whole life, ſo eſpecially at that time when he had newly bleſſed him; Iſaac calling to minde that God had given the bleſſing to Iacob, ſaying, the elder ſhall ſerve the younger, and that he had careleſly and fondly gone about to transferre the bleſſing to Eſau, out of his carnall indulgence unto him becauſe he was the elder, was much afraid to think what a ſin he had committed againſt God, and ſo was reſtrained from being bold to perſiſt in that carnall purpoſe, but ſubmitting his will to Gods, he ratifies that bleſſing, which he had ignorantly pronounced, therefore it is ſaid, Heb. 11.20. that by faith he bleſſed Eſau and Jacob as concerning things to come. It was faith that wrought this feare in him, and made him reſolute in the bleſſing given to Iacob: the ſtory of this feare you ſee, Gen. 27.33. he trembled exceedingly.
So it is a good thing to have ſuch an high and reverent eſteeme of Gods greatneſſe, as to make us even tremble very much, when we perceive wee have offended him in going about to doe things contrary to his will, as Iſaac had in attempting to bleſſe Eſau, which now hee bethought himſelfe of, when God had unwittingly directed the bleſſing to Iacob which himſelfe intended to miſplace. This is a proofe of a ſoft and tender heart, and of an heart uprightly diſpoſed to ſerve God. It is a fruit of a good conſcience, to check us for ſin and ſtirre up feare in us when we have done amiſſe, ſo as to ſtop us from proceeding in our ſinnes.
Demand of your ſelves, have you this feare in your hearts, if you have not, where is any other grace, for it is the beginning of wiſdome and without it no grace can grow, no corruption can be truly ſubdued. If you have it, be thankfull for it, and labour to grow in it, and to ſet it on worke more and more, particularly as juſt occaſion is miniſtred. If you have ſinned, if you be about to ſinne, labour to feare, and ſo to fulfill and worke out your ſalvation in feare and trembling. The Lord our God is a great God and a conſuming fire, and if we finde our ſelves to have in any kinde offended him, our hearts ſhould even quake to thinke of his diſpleaſure, till it have made us fall downe before him, and renew our repentance and ſeek out for a pardon. But he that hath a bold audatious feareleſſe heart, that when he hath done evill, feeleth no ſtirring of feare, no awe, no dread, ſees no danger or perill in the ſinne, perhaps abuſing the promiſe to make himſelfe bold, ſurely cannot ſay, that he ſanctifieth God in his heart and maketh him his dread and his feare. Strive therefore to get and ſtrive to nouriſh and exerciſe this feare in you.
The laſt thing to be noted in Iſaac, 5. He obeyed the Commandement of God.was his obedience to the Commandement of God given him by viſion, ſpoken of, Gen. 26.6 the ſtory runneth thus, there was in his daies a great famine in Canaan, Abraham had gone downe to Egypt to ſojourne therein a time of dearth, for it ſeemes to have beene a place of more conſtant plenty then Canaan, Iſaac had in his minde ſome thoughts of imitating his Father, God ſaw it not fit for him to travell thither, and therefore God appeared to him in ſome viſion and bad him not to deſcend into Egypt, but to dwell or ſojourne in that land, and promiſeth him a bleſſing; accordingly Iſaac ſtoppeth his journey, continues in Gerar, and goeth not downe to Egypt. This was an act of true obedience, hee would not goe to the place which God forbad him to go too, though it might ſeeme to have beene fitter for his profit and advantage at that time.
We alſo Brethren, muſt learne to dwell where God would have us, and not to make worldly profit, pleaſure, eaſe or the like, the chooſers of our habitation; yea we muſt learne univerſall obedience, for if in point of habitation I muſt follow God then in all other things beſides. See what God ſaith in his Word unto us (and that is now inſteede of all viſions, therein now he maketh himſelfe to appeare unto us) doe ſuch or ſuch a thing, doe not ſuch or ſuch a thing, promiſing a bleſſing as alwaies he doth unto the obedient. We muſt not conſult with fleſh and bloud, nor aske counſell of profit and pleaſure, but muſt reſigne our ſelves to his Commandement, and inſtantly ſet about the one and relinquiſh the other. He that is ſo diſpoſed, he is an Iſaac, let him take comfort, he is a true beleever and a godly man, but he that in ſuch caſe refuſeth to obey, and will rather condeſcend to his carnall reaſon, arguing from loſſe or commodity, danger or ſafety or the like, how can hee call himſelfe an obedient childe? He that refuſeth the plaine directions of Gods Word for earthly reſpects, is not one of the race of Iſaac. He that cauſeth all ſuch reſpect to ſtand bare unto Gods Commandement, and to give way unto it, his heart is upright with God, and he is a holy man as was Iſaac. And ſo much for this good mans carriage toward God.
2. His vertuous carriage in regard of men and his eſtateLooke now in what ſort he behaved himſelfe in regard of men, and in regard of his eſtate and the things of this life. For men, he had Parents, a Wife, Children, Neighbours. See his manner of living with them all.
He was obedient to his Father. 1. In being ready to be killed.For his Father, he was to him a moſt dutifull ſonne, as is manifeſt in two things. 1. He yeelded himſelfe to him to be bound and killed, Indeed here was more obedience to God then to Abraham, and yet a great meaſure of obedience to Abraham alſo. He bare great reſpect to his Father Abraham, in that hee would be perſwaded by him that God had commanded him ſo ſtrange a thing, he ſhewed himſelfe dutifull to God and his Father both, in being content to be killed by his Father at Gods appointment.
You ſee, how children ſhould yeeld to their Parents in all things in the Lord. It was extraordinary, that Iſaac muſt yeeld to be ſlaine when God would have it ſo, and had extraordinarily required it. And in this particular without the like warrant, (which will never be againe in all the world) no childe ſhould yeeld to let his Father kill him, but ſhould flie away and oppoſe himſelfe ſo farre as he might, without hurting and ſtriking his Father, yea or ſo much as rayling at him, for theſe being things forbidden, a man ſhould rather chooſe to die even by the rage of his Father, then make bold to doe them. But if in an extraordinary Commandement, obedience muſt be given to Parents in ſuch an extraordinary thing, then without doubt in every ordinary thing a Parent muſt be obeyed in all things in the Lord, even though the commandement ſhould be ſo heavie as death it ſelfe would not be heavier. The Apoſtle hath ſaid,Epheſ. 6.1. Obey your Parents in all things in the Lord, and this is well pleaſing to God, and this is juſt.
Where are you rebellious children? Where are you ſtubborne and diſobedient daughters? Come lay your ſelves in the ballance with Iſaac; ſee how unlike him you be, he would yeeld to death, you will not yeeld to leave thoſe things which are forbidden you onelyonly, becauſe they will procure you death, undoing, deſtruction. O you rebels and wretches, you are farre enough from being Iſaacs. You ſet light by Father and Mother, and therefore againſt you ought all to take up a curſe and ratifie the ſame with Amen. Woe, woe unto you, undutifull children, who deale with your Parents as Iſrael dealt with God, they have brought up and nouriſhed children which have rebelled againſt them. God ſhall cut you off from the land of the living, his hand ſhall be againſt you to deſtroy you,Pro. 30.7. and the Eagles of the valley ſhall picke out your beaſtly eyes, that are bold to deſpiſe, ſleight and diſobey your Parents, and wilfully refuſe to obey their lawfull commandements.
But I beſeech you repent of this ſinne, and prevent this judgement, and now let all children be followers of Iſaac, acknowledge your Parents authority, ſubmit to their lawfull commandements and croſſe your ſelves rather to death then be found undutifull. Doe it I ſay, the great benefits you have received of them requireth it, you have your very being from them in your hild-hoods education, and the Law of God requireth the ſame of you, which requireth all reaſonable things, and you cannot elſe be ſaved at laſt, for he that obeyes not that Parent whom he ſees daily, how ſhall he obey him whom hee never ſaw?
And all you dutifull children, be encouraged, praiſe God that hath bound your hearts to reſpect your Parents, and intreate him to continue the ſame affection in you ſtill, and know that the Lord will bleſſe you as he bleſſed Iſaac, and will raiſe you good Iacobs to require your ſubmiſſiveneſſe to your Abrahams.
But Iſaac ſubmitted himſelfe to his Father in another thing,2. Was ruled by him in marriage. even when he was now growne to be about forty yeares of age, he gave himſelfe over to his Father to be ruled by him in marriage, he did not ſet his affections upon any woman without his conſent, nor draw away any womans affections, nor married any without the liking and privity of his Father, but took the right and due courſe, gave up himſelfe to his Fathers authority and direction, and therefore God gave him a good Rebekah indeed, a comfortable wife and vertuous woman.
In this therefore all children are bound alſo to imitate him,Children ſhould not marrie without their Parents conſent. Children muſt take their Parents counſell and direction in matter of marriage, and not beſtow themſelves without their good liking and conſent, that they may have Gods bleſſing attending them in their marriage, when they honour at once both God and their Parents, in obeying Gods Commandement and ſhewing due reſpect unto their Parents. So did even Iſhmael though otherwiſe a wilde man, for it is ſaid of him,Gen. 21.21. that his Mother tooke him a wife So did Iacob afterwards, His Father bleſſed him and ſent him to Padan Aram to take him a wife of the daughters of Laban his Mothers brother. Gen. 28.1, 2.And when Sampſon ſaw a woman of Timnah that pleaſed him well,Judg. 14.2. he ſpake to his Father and Mother to take the Maide for him, who went downe thither and made the match for him. Indeed the Parents have more diſcretion and underſtanding then the children by reaſon of their age and experience, and therefore it is for the childes good to follow their advice. And to whom muſt the children goe for comfort and helpe in caſe that any croſſe befall them in marriage but onelyonly to their Parents? of which comfort and helpe they deprive themſelves if they venture upon marriage without them: wee know that thoſe God hath not joyned in marriage, whom he doth not unite in that eſtate. Now God hath made the Parents his Deputies in this behalfe, ſaying unto them, give your daughters in marriage and take ſonnes for your daughters, and againe, you ſhall not give your daughters to them in marriage, nor take their ſonnes to your daughters. Now how can it be ſaid that God joyned them? if their Parents whom hee hath made rulers over them in his ſteed do not joyne them, ſeeing immediately hee doth joyne none in theſe our daies. Alſo the children are the goods of the Parents as a part of their poſſeſſion, inſomuch that they were alſo to be ſold to pay their debts. Wherefore as no bargaine is firme in other kindes of goods without the conſent of thoſe that have right unto thoſe goods, ſo neither can this covenant be good without the conſent of Parents, which have as much right from God in their children as in any other of their goods.
Wherefore thoſe ſonnes and daughters are much to be blamed who have neglected this part of their duty to their Parents, and have ſuffered their blinde and ſtrong paſſions ſo farre to tranſport them, that againſt their Parents conſent and counſell they have beſtowed themſelves in Matrimony, and ſo have tranſgreſſed againſt the plaine commandement of God. Such muſt heartily repent of their ſinne and humble themſelves before God with much ſorrow for their great and wilfull diſobedience. Parents would not have their children thus to ſlight and diſhonour them, yea they take it grievouſly and are much perplexed with ſorrow for their children, in this caſe therefore children ſhould bee much grieved themſelves, if they have given this occaſion of griefe unto their Parents. To ſatisfie mens owne deſires and affections without regard to Gods ordinances, is a notorious diſobedience and bringeth the guilt of a great offence upon the ſoules of them that have ſo offended.
All you that have married in this diſorderly manner, ſee that you doe unfaignedly repent of the ſinne before God, and confeſſing the fault before him, ſeeke to prevent the curſe that muſt elſe fall upon you and your children after you for ſo diſhonouring your Parents.
And you young men and women that be not yet married, ſee that you binde your conſciences and reſolve your wills to obey this commandement. Follow God in your Parents, and be not ſo raſh and ſelfe-willed as to croſſe them and follow your owne heads and paſſions. This duty will be eaſie, if you looke carefully to your paſſions at firſt and ſuffer them not to be undiſcreetely fixed upon any perſon, untill you have acquainted your Parents with your deſires, and crav'd their allowance and conſent. But if a man or maide doe inthrall themſelves and intangle others by a diſorderly placing of their affections, then ſhall they make this otherwiſe eaſie duty hard and impoſſible to themſelves. Keepe your ſelves therefore Maſters of your owne hearts and ſell not away your liberty through an over-haſty yeelding of your ſelves to your unruly paſſions. Suffer not your mindes to be drawne away by any meanes, but pray God to keepe your hearts in order. It is a ſinfull love as well as a ſinfull paſſion in any other kinde, which troubles an houſe and makes the children contrary to their Parents, and to proove the greateſt croſſe that may be to them, to whom they ought to have beene the greateſt comfort.
2. He buried his Father. Gen. 25.9.Laſtly Iſaac ſhewes his due reſpect unto his Father, by joyning with Iſhmael his brother in burying his Father. for ſo it is ſaid, his ſonnes Iſaac and Iſhmael buried him in the cave of Machphelah. This is the laſt office that childeren can performe, and they muſt ſhew their love and duty to them in the honourable performance of this laſt act, as to teſtifie their love to their Parents, ſo to declare their faithfull hope of the reſurrection from the dead. For therefore are men with due ſolemnities committed to the boſome of the earth, becauſe they expect their glorious riſing againe, and they ſhall not utterly periſh and fall as doe the bruite and unreaſonable creatures.
Now ſee Iſaacs carriage towards his mother.3. He loved his mother dearely. There was no love loſt betwixt them, but as Sarah did tenderly love Iſaac, ſo did he requite her love with love againe, as is manifeſted in his ſorrowfull taking of her death, though ſhe lived with him to a great age. For ſo it is written that after Rebekkah was brought unto him, and he was married unto her, Gen. 24 ult. Iſaac was comforted after his mothers death, intimating, that even untill then he was grieved for the loſſe of her. It is a fault therefore in childeren, overſoone to forget their dead mothers, and to let their remembrance quickly to ſlip out of their mindes, how much more to be weary of their over-long lives, and to be glad when the time comes that they muſt put them into the duſt, in reſpect of ſome paultrey gaine of money, of land that they ſhall poſſeſſe when the Father and mother is dead. All that deſire their parents death for their goods ſake, which they ſhall enjoy after them, and are glad when they ſhall change their parents for their goods, muſt needes be called wicked and ungratefull childeren. See therefore that you children love even your mothers heartily, moderately lamenting their death, that you may make it appeare, their life was not a burden unto you.
And ſo have we ſeene Iſaacs goodneſſe towards his parents. Looke into his carriage towards his wife Rebeccah, and that alſo in two things mentioned in Scripture
Firſt, it is ſaid, that hee loved her, Gen. 24. ult. 4. He loved his wife tenderly. Epheſ. 5.28, 29This is a thing required of all husbands, they muſt account themſelves and their yoake-fellowes but one fleſh, one body as S. Paul commands, yea they muſt love them not with an idle and meere verball love, but with ſuch a love as they beare unto themſelves, that cauſeth them to love and cheriſh themſelves, ſo as above all things they muſt not be bitter againſt them, as S. Paul informeth the Colloſsians. Col. 3.19.Indeed becauſe the Lord hath knit man and wife together in the neereſt bond, cauſing them to be but one fleſh, therefore ſhould their loves be moſt fervent and abundant. A man muſt therefore love his wife above all other perſons,Gen. 2.24. hee muſt forſake father and mother and cleave unto his wife, as Adam ſaid at firſt, yea in reſpect of matrimoniall love, he muſt love her alone and none other but her.
You therefore that are husbands and have wives, come and anſwer before God, how doe you love your wives? how doe you cheriſh them with all comfortable maintenance and kindneſſes? how are you carefull to ſhun all tartneſſe and bitterneſſe? all froward peeviſh words and geſtures, all diſcurteous quarrellings with them, and rating, revelling, and upbraiding tearmes. If your conſciences accuſe you of unlovingneſſe and bitterneſſe, you are great ſinners before God, and muſt apply to your ſelves that of S. Iohn, hee that loveth not his wiſe whom hee ſeeth daily, how ſhall he love God whom hee never ſaw. Lay not the blame of your want of love upon your wives, in reſpect of their ill qualities and carriage, men love their childrens perſons above all other mens children, though they be neither ſo perſonable nor well conditioned, and ſhould they not know how to doe the ſame alſo to their wives? No man is diſpenſed withall from doing his owne duty, becauſe of another perſons failing in his duty, for we muſt doe our duty every one out of conſcience to Gods Commandements, not alone becauſe of other inducements. It is therefore a great offence in an husband, not to beare a tender and conſtant love unto his wife.
And now all you husbands profit by Iſaacs example, and humbly pray to God to frame your hearts to the unfaigned love of your wives. This is the way to make you like comfortably and chaſtly, a man ſhall be happy if he enjoy what he loveth, and love what he muſt enjoy. They live with great peace in themſelves, that for conſcience ſake to God have their ſoules knit unto their wives, but hee, whoſe affections are diſjoyned and divorced from his wife, doth live in perpetuall vexation, becauſe he hath not ſubjected his affections to the commandement of God, and fixed his heart on her to whom God would have it united. And he that loveth not his wife honeſtly, is in perpetuall danger to bee caught with the unchaſt love of another woman, therfore Salomon bids one, wander in the love of his owne wife, Prov. 5.for why ſaith hee ſhouldſt thou be taken with a ſtrange woman.
This duty therefore is very requiſite, and every good man muſt heartily crie to God to worke in his heart this vertuous affection towards his wife, that love may make him able to performe all other duties, without which he muſt needs be defective in all other matrimoniall offices.
5. He contented himſelfe with Rebekah.Another thing very commendable in Iſaac towards his wife was this, that hee contented himſelfe with Rebekah alone, and did not take that unlawfull liberty which yet the common cuſtome of thoſe times did make to ſeeme lawfull to many otherwiſe godly men, of having more wives then one, as had Abraham the Father of Iſaac, and Iacob his ſonne. A man ſhould keepe himſelfe wholly to the wife of his youth, and not divide himſelfe betwixt two, remembring, that God at firſt made them male and female, and created but one for one, as Malachie. 2.15. noteth, though hee had abundance of ſpirit becauſe hee ſought a godly ſeede, yea hee ſaid, a man ſhall cleave to his wife (not wives) and they two, as our Saviour interprets it, ſhall bee one fleſh. The cuſtome of our times inforceth men to this duty, but it is a fault when they doe it not heartily, but rather for cuſtome then for conſcience, yea many that ſhame will not ſuffer to keepe more wives then one, yet ſecretly give themſelves to other women, and ſo violate their covenant of marriage, and defile themſelves with great pollutions.
Laſtly, Iſaac was ready to hearken to his wife Rebekahs counſell,6. He hearkened to Rebekahs wiſe counſell. and when ſhe complained of Eſaus wives evill and froward behaviour, telling how bitter her life would prove if Iacob alſo ſhould bring in ſuch ill nurtured wives, he ſends him away according to her deſire, to take a wife in Padan-aram: So ſhould every good man be ready to hearken to his wives advice and counſell, and to gratifie her in thoſe things that are fit, not to croſſe and contradict her. This is a part of due kindneſſe to your wives, ſee that you neglect it not to the procuring of mutuall and continuall diſcord betwixt you.
So have we conſidered Iſaacs good carriage towards God and his parents, Father and mother, and towards his wife; hee was a parent and had children, even two ſonnes Eſau and Iacob; Now he bleſſed both of them, and that out of Faith:7. Hee bleſſed his children out of faith. Heb. 11.20. for his bleſſing was not a bare wiſhing and praying for a bleſſing upon them, but a propheticall prediction of a bleſſing in Godsname, whereof if he had not received a promiſe from God, and alſo beleeved that promiſe, neither he nor his children would have made ſo great account of it. All of us cannot bleſſe our children in this manner, for the gift of prophecie is wanting unto us, but all of us muſt in Faith bleſſe our children, that is, pray for a bleſſing at Gods hand upon our ſeede as well as our ſelves. Yea wee muſt all apply our ſelves to the ſincere obedience which hath an ample promiſe of bleſſing annexed, and cannot faile to procure a bleſſing, ſince God will not faile to fulfill his word. Why is a propheticall bleſſing of ſome valew? ſurely, becauſe it is a certaine thing, as having its originall in Gods fidelity, who having ſaid it ſhall be ſo, muſt either accompliſh it with his hand, or elſe falſifie his word, which is impoſſible. Now it is as impoſſible, that God ſhould neglect to keepe his promiſe as to fulfill his predictions; wherefore ſeeing all bleſſings are plentifully promiſed to him that walketh before God uprightly and conſtantly, doe this O yee Fathers, this is to bleſſe your childeren in faith, but if you follow your owne hearts and leave the wayes of God, and goe forward in pathes of impiety and unrighteouſneſſe, then doe you curſe your ſelves and your children, and worſe then pronounce a curſe, even pull downe a curſe upon your ſelves and them.
Further,8. He conferred the principall bleſſing upon Iacob to whom God had given it. Iſaac did conferre the principall bleſſing upon Iacob to whom God had given it, even that bleſſing which contayned in it, the cauſing of Chriſt the promiſed ſeede to come from his loynes, the Church to continue in his poſterity, and ſpirituall benefits to belong to him and them. There was a time when Iſaac out of heedeleſſeneſſe or forgetfulneſſe, or ſome other carnall conſideration, was minded to have ſetled this ſpeciall bleſſing upon Eſau, but being made to perceive that he had offended therein and gone againſt the will of God, he returned to a right courſe, and calling Iacob whom he had unwittingly bleſſed before thinking him to be Eſau, hee now againe wittingly and willingly bleſſeth under his owne name and in his owne perſon. Parents have not now the beſtowing of this ſpirituall bleſſing upon children as then Iſaac had it miniſterially, but all parents ſhould chiefely labour to intereſt their children in it. For what will it availe to have the fat of the earth and dew of Heaven, if wee goe without the favour of God in Chriſt? And when any Father perceives that God hath vouchſafed to any of their children this ſpirituall bleſſing, in that they be made carefull to ſerve, worſhip and obey him as Iacob did, theſe muſt inherit their affections more plentifully then others of their children in whom ſuch grace is wanting. The image of God muſt over-rule our affections, not carnall things, as at length it did Iſaacs.
Thus we have ſhewed what was good in Iſaac, in reſpect of thoſe that were of his owne family, for wee reade not of any ſpeciall point in his carriage to ſervants. See now what a one hee was to his neighbours farther of. Firſt to Abimelech, then to the men of Gerar.
For Abimelech, hee had wronged him in affirming his wife to be his ſiſter. Abimelech by ſeeing ſome familiar carriage betwixt them, was induced to be fully perſwaded that ſhe was his wife, and therefore cals him, and begins to reprove him for it. Iſaac maketh no defence at all for himſelfe, but by his ſilence accepts the reproofe, confeſſing his fault.
He accepted Abimelechs reproofe.It is a good thing when we have done amiſſe and are charged with it, at leaſt to refraine our tongues from denying, defending, excuſing and the like, and at leaſt by not gaine-ſaying, to make it appeare that wee pleaſe not our ſelves ſtill in the ſame offence. Indeede a plaine acknowledging is the beſt of all, but a not gaine-ſaying, not ſhifting, not winding out by words is at leaſt neceſſary. It were a grace to a number, if they had a minde ſo willing to mend, that they might not have a tongue ready to ſpeake againſt a reproofe.
But further, Abimelech came to him after to make a covenant with him, bringing alone his chiefe officer and ſpeciall favourite. Though Abimelech had beene ſomewhat diſcourteous to Abraham before, and had chaſed him away from him, yet Iſaac is not ſo farre leavened with diſcontent as to reject Abimelechs motion, but having gently minded him of that unkindneſſe, is yet ready to imbrace his offer of amity. Why be not wee all of a like mind in this matter? to paſſe by unkindneſſes quickly, and be never a whit the leſſe forward to any good office of love, becauſe we have met with ſome very unloving paſſages from the ſame men before. It is a fruite of wiſedome and charity to cover wrongs as from others by forbearing to blaze them abroad, ſo from ones ſelfe, by forbearing to call them to minde, ſo as to be eſtranged from him that hath offered them, and made leſſe forward to interchange amity with him afterwards. But hee hath little either love or humility or diſcretion, that knowes not how to keepe downe the thought of an injury, but that it makes him ſtill averſe from offering or accepting curteſies from the authors of it.
Againe, Iſaac made Abimelech and his company a feaſt.10. He made Abimelech and his company a feaſt. It is fit to uſe good hoſpitality, and with liberall entertainement to receive thoſe that have occaſion to come unto us according to their places, Abraham did this before. This degree of hoſpitality hath beene found in Heathens to their commendation; but the beſt hoſpitality is that, which entertaines the poore that are never likely to be able to make amends. God will become pay-maſter of that coſt which the poore is not able to requite.
Againe, Iſaac had ſomething to doe with the men of Gerar, for they contended with him unjuſtly for divers Wells of water which his ſervants had digged, and hee patiently yeelds to them and will not make a brawle of it. It behooveth us to ſhew the like moderation, and not to be fierce in ſtriving againſt them which will needs be unjuſt in ſtriving againſt us.
Now for Iſaacs eſtate, he was a good husband, dug Welles,11. He was a good husband ſowed corne, and ſo increaſed his eſtate through Gods bleſſing upon his diligence.
Good husbandry is a thing commendable among all men as well as pleaſing to God, it hath the promiſe of ſufficiency of maintenance annexed to it for incouragement. We muſt every man with ſo much diligence and diſcretion order our eſtate, that wee may become capable of abundance and may not deprive our ſelves of ſo comfortable a thing as plenty is. OnelyOnly in our labour, let us looke that wee be moderate, that exceſſive labouring about earthly buſineſſes doe not induce a neglect of thoſe things that concerne a better life, let your chiefe care be for Heavenly things, and yet neglect not theſe temporary in their places: but hee that through unthriftineſſe undoes or hinders himſelfe, how can we conceive that he ſhall be wiſe enough to ſeeke ſpirituall things, that hath no wit to get temporall?
Againe, when Iſaac digged a Well,12. He made a ſpirituall uſe of earthly commodities. for which at length the Philiſtines contended not with him, hee called the name of it Rehoboth, and ſaid, now the Lord hath made roome for us and wee ſhall increaſe in the earth, Gen. 26.22. taking notice of Gods goodneſſe, in the quiet enjoyment of that benefit, and by faith perſwading himſelfe of Gods bleſſing upon him, and ſo not carnally but ſpiritually rejoycing in the temporall benefit.
Ah that wee could make to our ſelves a ſpirituall uſe of earthly commodities as Iſaac, to ſee God in them with thankefullneſſe, and to learne to depend upon him for proſperity and not upon our owne indeavours; and in particular, that if God grant us quietneſſe, and reſtraine men from contending and quarrelling with us, ſo that wee have peace in our houſes, we could then give praiſe to him, and take comfort in him and repoſe our confidence in him. The ſight of God in outward things is infinitely more comfortable, then the things themſelves how great ſoever they be.
His faults.And thus much of Iſaacs vertues; ſome faults he had too which wee muſt looke upon to reforme in our ſelves, not to imitate, for it is a childiſh folly to follow after thoſe that goe before us, though they runne thorough puddles: Iſaacs faults were ſome in reſpect of God, ſome in reſpect of man, viz. his ſonnes and Abimelech, and ſome in reſpect of himſelfe.
1. He forgat the Word of God.As for God, he ſinned ſurely, in forgetting himſelfe ſo farre as to reſolve in his minde to bleſſe his ſonne Eſau, whereas God had ſaid, the elder ſhall ſerve the younger. He ſhould have beene mindfull of that propheticall anſwer, which was given concerning thoſe two ſonnes, even when they ſtrove in their Mothers wombes: unleſſe wee ſhall ſay, that the whole paſſage was ſo carried as it was concealed from Iſaac: but that is nothing probable, it can hardly be conceived that Rebekah would not acquaint her husband, both that ſhee felt ſo ſtrange a ſtriving in her wombe, (which made her ſeeke to God to know the matter) as alſo what anſwer ſhee received from God. Taking that for granted which is ſo probable, that there is no reaſon to doubt of it, I ſay wee may note a fault in good Iſaac, yea good old Iſaac, hee forgate the Word of God which had beene ſpoken ſome yeares before, and that ſo utterly, as hee determined to have croſſed it and gone directly againſt it.
It is a fault from which the bed men alive are not exempted, even ſo to forget Gods Word, as to be ready out of forgetfullneſſe to tranſgreſſe it. This forgetfullneſſe ariſeth many times from heedeleſneſſe, and many times from continuance and length of time, and ſometimes from very ſtrength of paſſion and diſtemper, which doth caſt out the remembrance of good things from the minde. David and all the Prieſts had forgotten that which at leaſt ſome of them had read concerning the not carting of Gods Arke, but carrying it upon the Prieſts ſhoulders; Iacob after had little leſſe then forgate the vow hee made unto God in his affliction. I pray you take heed of ſuch forgetfullneſſe, meditate often that you may remember ſeaſonably, pray God to write his Lawes in your hearts, and to make his holy Spirit to become your remembrancer, that your knowledge be not made unprofitable through forgetfullneſſe, for that which is not fitly called to minde is in a manner as if it were not. And if you meete with ſuch a weakeneſſe as this in your ſelves, looke that you be duely abaſed in the ſight of it, but be not out of heart as if you were deſtitute of all grace, becauſe you are imperfect in it, but take comfort to ſeeke and hope for pardon upon your humble confeſſion, when the Lord pleaſeth to put you in remembrance againe. If Peter had remembred Chriſts words before, hee might perhaps have eſcaped his great ſinne of denying his Maſter, but hee remembred it after to make him weepe bitterly. It were a comfortable thing to call to minde thoſe things that ſhould preſerve us from ſinne ſo timely, that we might be ſo preſerved by them. But if wee have done otherwiſe, it behooveth us to put our ſelves in minde of them after to worke godly ſorrow, and then turning to God wee muſt not ſuffer our ſelves to doubt, but that hee will vouchſafe to accept us.
Now Iſaac offended ſomething againſt men.2. Hee loved Eſau better then Iacob, and that for carnall reſpects. In reſpect of his two ſonnes, at firſt he loved Eſau better then Iacob and that for carnall reſpects, becauſe Eſau by his hunting ſupplied him with ſuch kinde of meate as was contentfull to him. It was without doubt a weakeneſſe in him and deſerveth taxing. Should Iſaac beare favour to a graceleſſe ſonne for veniſons ſake, rather then to a godly ſonne for vertue ſake? Should our paſſions, fancies, appetites carrie us away and over-rule our affections. Surely as David wiſhed thoſe that feared God to come unto him, and he would chooſe them for his companions; ſo ſhould every man make godlineſſe the rule of his affections, ſo as when other things be even to give piety the preheminence, and cauſe godlineſſe to caſt the ſcale as it were. It is a fault in any man to love a worſe childe above a better for any ſiniſter reſpect, Abraham loved not Iſhmael above Iſaac, to prevent that it may be thought, that God commanded Iſhmael to be caſt out, that hee might not be thought a meete perſon at leaſt to partake with Iſaac in his inheritance. And as to be carried away in our affections to children (by affecting them moſt that deſerve it leaſt) in carnall reſpects is a ſinne, ſo likewiſe towards other perſons alſo, ſervants, neighbours or any other. Therefore hee that hath done ſo or findes himſelfe ſo inclined, muſt be humbled in his folly and labour at laſt to rectifie his love, as wee ſhew'd you before, that Iſaac did when God diſcovered his weakeneſſe to him.
Now in reſpect of Abimelech, 3. He did lie out of feare.Iſaac offended by lying out of feare, when the men of Gerar began to queſtion with him about his wife, he began to ſuſpect, that they meant no good in ſuch inquirie, and fearing ſome ill uſage from them if hee ſhould have profeſſed himſelfe her husband, helped the matter with a ſudden lie, and ſaid ſhee was his Siſter, Gen. 26.7. you ſee hee inheriteth here his Fathers carnall feare, and carnall ſhift, of lying to prevent the evill feared. Here wee have two plaine faults, his immoderate feare, and his lying to helpe himſelfe at a pinch; to be afraid of death ſo that there appeare ſome likelihood that it will come upon us ſuddenly and violently, we ſuffer our ſelves to be drawne into ſinne for the eſcaping of it, is a ſin and ſuch a ſin it is, as hath often diſcovered it ſelfe in good men. Wee noted it in Abraham twice upon the ſame occaſion that is here mentioned; So it befell David, when hee came firſt to Achiſh King of Gath, ſo to Peter and others. The inordinateneſſe of the feare of death ariſeth from weakeneſſe of faith, both in that a man doth not ſo ſtedfaſtly rely upon God for defence and ſafeguard of life, as alſo for ſalvation of his ſoule after death, or becauſe hee is not ſo well verſed in the meditations of death and Heaven, as to become ſufficiently heavenly-minded. For if wee did fully perſwade our ſelves that God would ſtand by us in perill, that hee would be our ſhield and buckler, then it would befall us according to that of David, The Lord is on my ſide, Pſal. 118.6.I will not feare what man can doe unto mee; but in the beſt this confidence is often weakened, and they are taken unprovided through the ſuddenneſſe of the danger, or the like occaſion, or it is likely that the ſoule which ſo feareth death, as by ſinne to ſhun the ſame, doth not ſo thoroughly aſſure it ſelfe of ſalvation, or hath not ſo clearely and fully apprehended the excellency of ſalvation; for doubtleſſe death would be welcome to him rather then terrible, that did apprehend it as a darke entrie leading to the glorious palace of glory, and had well conſidered of the greatneſſe of that glory.
I beſeech you take paines to helpe your ſelves againſt the feare of death, and to worke in your hearts ſo truly couragious a temper, that though it ſhould preſent it ſelfe to you naked and without diſguiſe, and that ſuddenly, and that in ſhew unpreventably, yet you might be ſo conſtant and ſo ſetled as not to betake your ſelves unto any ſinfull meanes of eſcape, but rather chooſe to die then to ſinne againſt God, as knowing death to be no great matter, but ſinne to be an hatefull thing and worſe by farre then death. And how ſhould this undaunted and ſpirituall fortitude be attained but by converſing with death often in your thoughts? ſo as to get ſome good aſſurance, that it ſhall not be able to carry you to the region of darkneſſe to eternall death, but alone to let you out of this dungeon into a roome farre more lightſome and blisfull. He that thinkes much of death, ſo as to make himſelfe carefull by frequent renewing of his repentance and amendment of his life, to get his ſalvation aſſured to himſelfe, ſhall at laſt be happily armed againſt the feare of death, and ſhall be made ſo reſolute as to chooſe rather to die then ſinne.
Againe, if you finde ſo much weakeneſſe in any of Gods Saints with whom you live, as you finde recorded in the ſtory of Iſaac, I pray you be no harſher ſo them then you be to him. Tell mee what thinke you of Iſaac? was hee a godly man or not? if you ſay no, you contradict the Scripture, if you ſay yea, then you muſt learne not to deny to another the name of a good man, becauſe you meete with the like diſorders in him that are here noted in Iſaac, if hee feare too much, if hee hath uſed ſome ſinfull meanes to eſcape death or other danger. Nay a man ought not to deny himſelfe the name of a man truly ſanctified, becauſe hee findeth the ſame imperfections in himſelfe. To call in queſtion ones being ſanctified in reſpect of the hanging on of ſuch weakeneſſes, is to nip and diſcourage the worke of grace, and to hinder the growth of it no leſſe then a cold froſt doth hinder fruites from growing.
But Iſaac telleth a manifeſt lie. Lying is a ſinne, and the lying tongue will bring deſtruction; but to bee ſo tranſported with ſome preſent paſſion, as to be thruſt into the mire of lying is ſuch a thing as may befall a godly man. Come and take heede, that you doe not imbolden your ſelves to lie by abuſing this and the like Examples, but rather reſolve and pray againſt it, as knowing in how much danger you ſtand of falling into it. For though to bee over-taken with this ſinne in haſt, doe not diſproove the truth of ſanctity; yet to be a lier (one that makes account that this is ſo ſmall an offence, that hee will not be ſo preciſe as to forbeare to helpe himſelfe by it if need be) this is a proofe of a man that hath not yet gotten any ſanctity. Lying is a ſinne ſo plaine, that ſcarce is it poſſible to be ignorant of it, but through wilfullneſſe, becauſe a man refuſeth to be willing to know that fault which hee is not willing to leave. For no man can chooſe but blame it in another, and therefore his inward ſoule doth plainely tell him that it is alſo naught in himſelfe. Now to live purpoſely in a knowne ſinne, reſolving that hee muſt and will doe it if occaſion ſerve, this is to be a worker of iniquity. Remember therefore the word of S. Paul, Epheſ. 4.25.Put away lying ſeeing you have put off the old man, intimating that hee hath not caſt off any, part of the old man, that hath not throwne away this rag of it. Lying will breed boldneſſe to ſinne, hard-heartedneſſe in it, impudency after it. Therefore you muſt determinately conclude with your ſelves, to put away lying and ſpeake the truth one to another. In theſe two things Iſaac ſinned againſt GOD and himſelfe.
But his ſinne againſt Abimelech was,4. He ſcandalized Abimelech. in that hee was like to have drawne him occaſionally into a great ſinne, hee did that which might eaſily have hazarded him to thinke of making Rebekah his wife, that is, of committing adultery. It is a ſinne to become a ſtumbling blocke to another by doing that which may make him bold to doe a thing that is ſinfull, as Abimelech complained to Abraham and alſo to Iſaac; take heede that you become not ſtumbling blockes in a more palpable faſhion, by inticing, perſwading, exhorting, giving evill example or the like. Be carefull not to partake with other mens ſinnes, and if you can call to minde any thing done by your ſelves in the like nature, viz. ſuch an act as might have pulled another to wickedneſſe, though the ill effect have not followed, yet you muſt repent of your uncharitableneſſe and raſhneſſe herein.
Another fault of Iſaacs is this,5. He loved good fare too much. that he had too great reſpect to good fare, he loved his tooth and palate a little too much, he was an aged man and hee gave himſelfe a little more then enough to ſavoury meate, and his love to good fare carried him ſo farre awry in his affections, that he loved Eſau more then Iacob, Gen. 25.28. Surely, it was too great a love to Veniſon, that cauſed him to love a worſe ſonne above a better. This is a weakeneſſe againſt which it is needefull to ſtrive, our ſenſuality inclineth us unto it, wee are apt to thinke it no ſinne, may not a man uſe Gods benefits and enjoy the comforts of this life in good meaſure? why ſhould not hee fare well that hath much given him by God? But ſure to be ſo over-ruled by ones palate, that any diſorders be bred thence in ones life towards any perſon or thing, cannot but be a ſinne for all theſe excuſes. Doe not wee know that cockering of the body doth likely depreſſe the ſoule? and the feeding of the belly and pleaſing of the taſte doth breed an aptneſſe to be leſſe delighted with better things.
Thus you have Iſaacs faults. Firſt, Forgetfulneſſe of Gods promiſe. Secondly, Carnall feare of death. Thirdly, Lying to prevent danger. Fourthly, Scandalizing Abimelech. Fiftly, over-loving his worſer ſonne, and Sixtly, Over-loving good fare. We will goe on now to conſider what bleſſings he enjoyed.
His Benefits. 1. Spirituall. God made his covenant with him.Firſt Spirituall, God pleaſed to make his covenant in him, and to beſtow the birth-right and bleſſing upon him, and therefore alſo did appeare to him and bleſſed him, Gen. 25.3, 4. and after, Verſ. 24. It is a ſingular favour of God, to give a man ſpirituall bleſſings, to make him his childe, to appeare to him and comfort him, by giving him aſſurance that hee is his childe, and confirme his Faith in his gracious promiſes. This is the greateſt favour, to bleſſe us with ſpirituall bleſſings, Iſhmael had the terrene, but Iſaac had the ſpirituall bleſſings, theſe were given alſo to Iacob as a ſingular prerogative. It is an admirable favour indeede to enjoy theſe, for they will not ceaſe at the end of this life, but will continue till another life and will bee perfected in another life eternally.
I pray you conſider whether God have vouchſafed theſe unto you, hath he cauſed you to feare his name? hath he made you to beleeve his promiſes? hath he appeared to you in his word and ordinances? and given you ſome happy apprehenſion of his goodneſſe in Chriſt, making you know, that he will fulfill to you the bleſſing of Abraham. If he have, give hearty praiſes to him, take unſpeakable comfort in him, account all your other croſſes nothing. Rejoyce in him evermore, that hath tranſlated you from the power of darkeneſſe to his owne Kingdome. Happy is he that is made the childe of God, though he be in great calamity for outward things. Know the incomparable greatneſſe of his favour, that you may rejoyce in it, in deſpight of all croſſes. And labour to get more and more aſſurance of your intereſt unto God and happy eſtate this way, that you may be more and more comforted. But if you have not theſe ſpirituall good things, doe not account your ſelves happy, becauſe of the outward, thinke not that you are in a good eſtate whatſoever you poſſeſſe, if you poſſeſſe not Gods Spirit to make you Gods childe, to ſeale you to the day of redemption, to comfort you in all times, with making himſelfe more and more aſſuredly knowne unto you. What is it to enjoy a dreame of proſperity in this ſleepe of naturall life? and then to ſpend ones eternall being in endleſſe and irremediable and unſufferable miſery. Reſt not your ſelves ſatisfied in outward things, count not your ſelves happy in having them, never thinke you have any thing till you have grace, till you have Chriſt, till you have intereſt into Heaven, that eternall land of promiſe, and ſet your ſelves in feeling of the want of theſe things to ſeeke them in Gods ordinances. Prayer, the Word, Sacraments, and you ſhall have them, for you want them not that live in the Church, but for want of care duely to ſeeke them.
Againe, conſider Iſaacs temporall bleſſings,2. Temporall 1 Had a good Wife. he had a very good wife, Rebekah, that carried her ſelfe well towards him, and was carefull to keepe him from offending, in tranſlating the bleſſing contrary to Gods pleaſure, wherein though ſhee uſed deceit, yet ſhee brought him into the right way, afore he knew of it, and cauſed him to doe well when her thought to doe evill.
Againe, he had one very gracious and godly childe, Iacob, 2. One godly childe, and a nother that reſpected him.and another though not ſo godly as we can aſſuredly ſay he feared God, yet one that reſpected him, that did thrive in the world, and was of commendable outward carriage among men, for ſo was Eſau, he ſhewed regard to Iſaac, grew great in worldly greatneſſe, and had a name among men.
Thirdly, hee had a greate meaſure of wealth,3. Was very rich. and was a man of great ſtate and eſteeme, ſo that King Abimelech deſired his friendſhip, and though ſome envied and wronged him, yet they could not hinder Gods bleſſing from attending him, eſpecially one yeere God gave him a ſingular bleſſing, for he ſowed and reaped,Gen. 26.12. and as by Faith he beleeved that God would, ſo God did make him roomth and he became fruitfull in the land.
And laſt of all,4. He lived long. he lived a long time in this world to enjoy all theſe things, and lived to continue with his wife Rebekah, ſhee lived as long or neere as long as he, which could not but be a great comfort to him. So you ſee hee had all abundance of outward contents for his children, wife, ſtate, &c.
Now I b…eſeech you reckon betwixt God and your ſelves! hath not God beene as favourable to ſome of you as to Iſaac? ſo that you have good, vertuous, and dutifull and religious wives, which will helpe your errors, and cheriſh your bodies, and doe you all the good they can. Hath not hee given ſome of you good and godly children, at leaſt ſome, or one, and the reſt civill and thriving? Hath not he given you a wealthy eſtate? not ſo rich as Iſaac but even rich enough, I meane ſo much as will inable you to enjoy your ſelves in the world, and to paſſe thorough the world with comfort. Hath not he proſpered the worke of your hands? and given you roomth, and made you increaſe, yea hath hee not made you live a long time to enjoy all theſe things? If ſo, let theſe benefits become matter of praiſe, let them become arguments of obedience, labour to be truly thankfull for them, that you may finde them truly beneficiall: make a ſpirituall uſe of temporall bleſſings.
And if any want theſe things, let him ſee how rich God is, and let him even truſt in him for ſufficiency in outward things, and count it enough that it pleaſeth God to give him better things as I exhorted before. And if any of Gods people finde not theſe things ſo granted to himſelfe, let him not take Gods dealing with him in the worſt part, let him not aſcribe it to want of love to him, but to his wiſedome, that ſeeing him not ſo capable of theſe things, doth withdraw from him that thing which hee ſees would be hurtfull unto him. Wee muſt not miſconſter Gods forbearing to give outward things. Yea now let all men encourage themſelves to bee obedient to God, and to feare him as did Iſaac, for you ſee in him that God is ready to reward his ſervants with great commodities and comforts in this life too. Hee will not alone ſave them, but ſo farre as is good, make their eſtate proſperous here below. That godlineſſe which hath the promiſe ſhall alſo have the performance of good things for this preſent life and that which is to come. I know, that theſe bee common benefits, but when they come ſweetened with Gods bleſſing, then they are truly comfortable, and ſo ſhall they be to him that intereſts himſelfe to them by getting into Chriſt, and walking in him in holineſſe and godly converſation.
Iſaacs croſſes.So wee have done with Iſaacs benefits, now his croſſes; for neither could hee, nor can any man in this life ſcape but that more or leſſe hee ſhall meete with afflictions. Firſt in reſpect of his body. 2. His ſtate. 3. His children.
1. He was long blinde.For his body, hee was blinde many yeares, for hee was married at forty, at ſixty hee had Eſau and Iacob; Iacob was about ſeventy ſix yeares when he came to Laban, ſo then Iſaac was a hundred thirty ſixe yeares, and at that time hee could not diſcerne Eſau and Iacob one from the other by ſight, and he lived in all 180 yeares, from which if you ſubtract 136, then will remaine forty foure yeares, ſo long did Iſaac live without the uſe of his eyes. Therefore learne you to bee thankefull that God hath given you your eye-ſight even to your lives end, ſo that you want not this ſence at all till death, or at leaſt want it not ſo long a ſpace of time. Sight is a great comfort, it is pleaſant to ſee the Sunne and to bee able with our eyes to behold and diſcerne our friends and all other creatures of GOD. Let us praiſe God for the uſe of this and other ſences.
Secondly, let us prepare to ſuffer the ſame croſſe, who can tell how ſoone his eyes may grow dimme? let us uſe them well whileſt wee have them, and withdraw them from looking after vanity, and all other abuſes: for nothing will grieve us more when wee have loſt them, then that wee have abuſed them, nor comfort us more, then to remember that wee have kept them in order and beſtowed them holily. And indeed, they bee things apt to bee abuſed a 1000 waies; Prevent all theſe abuſes and put on a contented minde, if God ſee it fit to be deprived of them, getting ſuch a cleareneſſe of inward ſight, that the comfort of that may ſupply the want of outward eyes. Hee that hath an underſtanding given him to ſee God and Chriſt, to ſee Heaven and things ſpirituall, may eaſily miſſe the ſight of other things; but ah how comfortleſſe is a blind body joyned with a blind minde? Take heed that this great darkeneſſe fall not upon you, for what can this bee but even a fore-runner of utter and everlaſting darkeneſſe.
Further, Iſaac in his ſtate met with divers croſſes,2. Met with divers troubles in his ſtate. the Philiſtins envied him, chaſed him from them, wronged him by ſtopping his Fathers Well and by unjuſt ſtriving with him for thoſe he himſelfe had digged, theſe bee croſſes and ſuch as trouble the nature of man, and ſeeme hard to beare, but this good man wreſtled with them.
Prepare your ſelves therefore to be envied and wronged, and to have enemies that will contend and quarrell with you cauſeleſly, and be carefull to get Gods favour, that the malice and injuriouſneſſe of men may not be able to hurt you, but that God may bleſſe you the more, by how much men doe more envie you, wrong you and contend againſt you, as it befell to Iſaac. For God proſpered him and comforted him the more, by how much the world did more grudge at him, and ſeeke to diſquiet him. Labour therefore to get Gods favour, that you may have a patient, a cheerefull minde the in middeſt of the greateſt injuries. In the meane time, expect ſuch evill uſage and ſtrive to be able to beare it without vexation and diſcontent, which are things more troubleſome then the croſſes themſelves.
Further, learne to be thankfull to God, if hee have pleaſed to keepe you from ſpight, wrong and ſtrife, that either you bee not envied, or elſe thoſe that envie you have not had ability to wrong you and contend againſt you. It is a great goodneſſe of God ſo to hedge about a mans eſtate, that no man hath beene able to breake in upon him to hurt him, and it is neither mens wit nor greatneſſe that can procure unto them this ſafety, but it is God alone that maketh them to dwell in ſafety. Let our hearts be lifted up to praiſe him, that hath ſo incompaſſed us with his favour as with a ſhield.
But next, Iſaac was croſſed in his children. Firſt,3. Was long without iſſue. in that hee continued long without iſſue, whereas God had promiſed him iſſue, and the hope of his ſalvation depended upon the performance of his promiſe; for out of his loynes was that ſeede to proceed in whom all Nations were to bee bleſſed, and yet hee was married twenty yeeres afore this promiſe was fulfilled. So long did God exerciſe his faith with delay.
Learne to beare with patience Gods deferring of his promiſes and not to let your hopes ſlip, but ſtill to truſt on God and waite for him, who will come in due time though hee ſatisfie not our haſtie and over-eager deſires. Hold to the promiſe of God, it ſhall be fulfilled at length though wee bee made to tarry ſomewhat long for it, that wee may bee better fitted to receive it with thankefullneſſe. The longer a good thing is deſired and deferred, the more abundant comfort it yeeldeth when it is come.
4. He was croſſed in Eſau.But ſecondly, Eſau prooved a croſſe to him in two things. Firſt, that hee tooke into the houſe two ſuch ill conditioned Maides, as were a griefe of heart to Iſaac and Rebekah, Gen. 26. ult. This is a bitter croſſe to bee peſter'd with unquiet, froward, unruly and wicked daughters in Law, that ſhall make one weary of his life, and like evill and bitter ſauce, take away the ſweetneſſe of all other comforts. Learne to bee thankefull, if you have eſcaped this croſſe, and if God have provided ſuch yoake-fellowes for your children, as by their dutifull and loving carriage doe make the comfort of your lives more abundant, framing themſelves to content you in all good and lawfull things, as if they were your owne ſonnes or daughters: It is a great ſatisfaction to ſee ones children ſo happily matched; Let not this benefit bee ſleighted and paſſed over without particular thankes. And now prepare for this croſſe, or if you bee under it, labour to beare it, ſo as not to bee made weary of life, but enjoy the reſt ſo thankefully, that the bitterneſſe of this may bee ſweetened and allayed. And pray to God to direct your ſelves and your children ſo in their choice or yours for them, that they may not ſtumble upon a torment unawares, and learne in chooſing to chooſe for grace rather then ſiniſter reſpects, ſo may you hope to bee directed aright, and to get a true benefit.
Againe, Eſau was a croſſe to his Father in his malice againſt his Brother, whom hee purpoſed to kill, and would not keepe the thought to himſelfe ſo, but that it uttered it ſelfe. If Iſaac knew not of it, hee was not afflicted with it, but if hee did, hee could not but take it heavily. Thanke God if hee have not given over your children to ſuch malice one againſt the other, and if you lie under this miſery, make it as eaſie as may bee, by telling yourſelves it was Iſaacs croſſe, and yet God kept it from ever comming to execution.
2. In Iacob.But Iſaac was croſſed in Iacob too, for hee lived a ſtranger from him twenty yeeres ſo that hee did not enjoy him. Is it not a griefe to have a good childe as it were baniſhed and reſtrained from dwelling with his Father for ſo long a time, whoſe company his love makes him to deſire every day? But Iſaac lived to ſee much rudeneſſe in his Grand-children, for hee out-lived Ioſephs ſelling into Egypt, and was afflicted in Iacobs uncomfortableneſſe under that croſſe. Bleſſe God if it have not happnend ſo to you, and if it have, mutter not, for what are you that you may not be put to as much hardneſſe as Iſaac?
And laſtly, Iſaac died at 180 yeeres,His death. a long life indeed for thoſe times, but it ended in death and buriall, and ſo muſt each of yours even a great while ſooner, O therefore ſtudy to bee prepared for it.