Prototypes, Example 18
THE EIGHTEENTH EXAMPLE.
OF IACOB.
THE word Iacob ſignifieth, he holds the heele: the reaſon of which name you may reade Gen. 25. 26. He and Eſau were Twins born at one birth, Eſau was the firſt borne, and when he was borne, his brother came out after him and held him by the heele, whence this name was given him.
Of Iacob we muſt ſhew three things, as in former Examples. His birth, life, and death.
Concerning his birth,Iacob his birth the time and parents were the ſame which we noted before of Eſau, the manner was as you have heard, as if hee had wreſtled with his brother for the birth-right even in the birth; in which may ſeem to be ſignified the great ſtir that ſhould be betwixt their Succeſſours as well as themſelves, yea, and betwixt the good and bad in all ages, even thoſe that are heires of the promiſe, and thoſe that be contemners of the promiſe. For the Lord had foretold, that two Nations were in Rebekkahs wombe, which ſhould be ſeparated one from the other, and in them the Lord did manifeſt the freedome of his Election, ſeeing he choſe the younger before the elder to inherite the promiſes, and that before they had done good or evill, that the purpoſe of God according to election might remaine (or be firme) not of workes, but of him that calleth: meaning, that Gods intention of ſaving by his grace, who freely calleth, not of any workes in any perſon, whether repenting, beleeving, or any other workes, might be ſtedfaſt and ſtable. No workes cauſe God to call one, or to purpoſe to call one, or not to call another, but alone his good pleaſure, whereof though it be ſure that God hath in himſelfe juſt reaſon (for he is a reaſonable agent, and doth all things, and moſt underſtandingly) yet he ſees it not good to reveale to us any reaſon, becauſe he would make us ſee what ſubjection we owe to him (that is to ſay) to reſt in his will as a ſufficient reaſon to ſatisfie us. God might have purpoſed to call, and alſo have called all without any picking or chooſing, or preferring one before another, but his purpoſe was according to election or choice, he intended not to raiſe up all out of the miſerable eſtate into which Adam brought all, but alone ſome; and in his chooſing he might have left whom he tooke, and contrarily, but he would take ſome, not all, and theſe, not thoſe becauſe in his wiſdome he ſaw it fit; and ſo great is his power and ſoveraignty, that we ought to be contented with this reaſon, God would have it ſo.
What Gods election is.Gods Election is his purpoſe to call ſuch and ſuch, leaving the reſt: and of this purpoſe we can give no other cauſe but this, ſo it ſeemed good unto him: though himſelfe have ſuch grounds of his choice within himſelfe, as it is fit for a wiſe agent to have for the ground of all his actions. He that will not quiet himſelfe thus in the matter of election, ſhall entangle himſelfe ſo, that he will never bee looſed.
And ſo much of Iacobs birth.
His life.Now for his life, we will conſider his vertues, faults, croſſes, benefits.
1. His vertues.For his vertues, we will ſpeake of them firſt in generall, and here two things are noted in him,Gen. 25.27. Gen. 25.27. Iacob was a plaine man, and did dwell in Tents, The word tranſlated a plaine man, ſignifieth a perfect or upright man.1. In generall: 1. He was an upright man. It is of larger ſignification than that phraſe of ours, A plaine man, for that in common ſpeech noteth one that is ſimple, and dealeth ſquarely and eavenly without fraud, deceit, guile, or any tricks in his actions, ſo may one be and have no great goodneſſe in him. But this word is uſed to denote an upright hearted man, a truly and intirely godly man, a perfect man that is good within as well as without, and good in all things, at all times, and in all places one as well as another, one that carefully follows all the Commandements of God, not giving himſelfe leave to ſwerve from any of Gods wayes at any time.
What perfection is.Perfection is that property in things, by which they have all which is requiſite for their due conſtitution.
It is twofold.There is a double perfection, one of degrees, unattainable in this life, and it is when a man hath all the parts of obedience in the higheſt degree that the Law requireth of him, this is a legall perfection, without which no man can be juſtified before God by the Law, and becauſe no man can attain it, therefore, By the Law ſhall no fleſh be juſtified, but beleevers have it in Chriſt, in whom they are made the righteouſneſſe or God, and to whom righteouſneſſe without workes (meaning workes of their own working, for they are ſuch as worke not in this ſenſe) is imputed.
Perfection of parts, is when all the parts of goodneſſe are found in a man. As a childe of five yeares is a perfect man in reſpect of parts, he hath a ſoule, and body, he hath hands, head, heart, legs, &c. and therefore is that way perfect, though ſtature and ſtrength, and diſcretion be not found in him in the ſame degree that after, when he is a growne man.
Now there are two kindes of parts found in every thing firſt.
Firſt, the parts eſſentiall, as matter and forme.
Secondly, the parts integrall, viz. as the ſeverall members of the matter, heart, head, &c. in a man.
So in the point of goodneſſe, goodneſſe is perfect when it hath all the parts of goodneſſe, viz. the matter, which is the act of doing good and leaving evils. 2. The forme, which is the ſubjection of the will to the will of God; in that a man is therefore carefull to leave evill and doe good, becauſe he acknowledgeth himſelf to owe, and is willing to performe all obedience unto God his maker and Redeemer, and theſe are the eſſentiall parts of goodneſſe.
The integrall, are the doing of good in every kinde, and leaving of evill in every kinde, with an endeavour, and ſtriving, and wiſhing to doe it in every degree, even to leave all evill, the very leaſt degree, and to do all good in the very higheſt degree. Thus you ſee what perfection is. It is an endeavour and reſolution to doe all things which God commandeth, and to leave all the things which he forbiddeth, perfectly in obedience to his authority; or if you will, in briefe, Perfection of the Goſpell is a ſtriving after the perfection of the Law. Now we muſt be thus perfect, becauſe it is a ſingular goodneſſe of God to accept ſuch an imperfect perfection at our hands. For he might have held us ſtill to the condition of workes, and ſo rejecting our endeavours, becauſe falling ſhort of what the Law requireth, might have deſtroyed us notwithſtanding ſuch endeavours, but he hath been pleaſed to make a new Covenant, in which he requireth and accepteth our hearty endeavours, though there be much failing. O ſhould not this move us to labour and ſtrive! As if a debtor owing an hundred pounds, and not able to pay it, ſhould have theſe conditions propounded to him from his Creditor, well, pay me what you be able, ſo you bring me good money, not counterfeit, and I will accept it. Should not this make them very carefull to bring him ſo much as they were able, and that in good ſilver, not copper and falſe coine? Againe, we loſe both our goodneſſe and our ſelves alſo, if we be not plaine and perfect; If we have reſpect to all Gods Commandements, and be found in Gods preſence, wee ſhall not be aſhamed: but confuſion will cover our faces at the end, if we ſatisfie our ſelves with hollow and defective goodneſſe; for a lame ſacrifice will not be acceptable on Gods Altar.
Now I pray you let each of us conſider of himſelfe, whether he be ſuch a diſſembler, that hath little ſhew of piety, and is not pious indeed. We muſt be followers of them that by patience and faith inherite the promiſes, and be ſuch as they that have gone to heaven, if our ſelves purpoſe to goe to heaven. And if you be not ſo, but openly ſinfull, or hollowly and diſſemblingly good; now ſee your miſery, you ſhall never be heires with Abraham, Iſaac, and Iacob, if you labour not to be like unto them in this perfection. And the way to be perfect, is to ſee our want, and to pray to God to make us ſuch. Wee have him tyed by a juſt faithfull promiſe to fill the hungry, and to heare them that call upon him.
2. He was a skilfull, and able Shepheard.Further it is ſaid, that Iacob dwelt in Tents, not only meaning that he was a man brought up to tend cattell, as they did that dwelt in Tents, (whereas Eſau was an huntſman firſt, and a ſouldier after,) but chiefly that he did not ſet himſelfe to ſeek great poſſeſſions, and faire palaces, and houſes in the world, but ſojourned in the land of Canaan, as in a ſtrange countrey, dwelling in Tents with his Father Iſaac, as before him Abraham had done: which thing the Apoſtle taketh notice of, as a profeſſion of their being Pilgrims and Strangers upon earth, and ſeeking an enduring City.
So here are two things obſervable, and imitable in Iacob; one, that he gave himſelf to tend cattell, and was a very skilfull and able Shepheard, as appeared after, when he undertooke to tend his Father in lawes flocks.
Every one muſt follow ſome calling.It is neceſſary that a man have ſome calling, ſome profitable employment, by which he is able with the common benefit of others to maintain his own ſelfe and family, and to uphold his eſtate. It is a promiſe, Thou ſhalt eate the labour of thine hands. Loe, labour muſt get our food, elſe we have not the good mans bleſſing: In the ſweat of thy brow ſhalt thou get thy bread. This is a puniſhment, ſo far as it tendeth to inflict diſquietment and troubleſomeneſſe upon men in their labours, but ſo far as it enjoyneth labour, it is not a puniſhment, but a precept: He that tilleth his ground ſhall have bread enough. Tilling of ones ground, that is, diligent following of ones honeſt calling is required; and how ſhall a man follow that which he hath not? Alſo nature teacheth this plainly enough: the contrary alſo is full of danger to the ſoule, expoſing a man to many temptations, and filling the heart with noyſome luſt, and making it harder to eſcape, and to walk in a Chriſtian manner of life. Wherefore thoſe that have imitated Eſau rather than Iacob, and have given themſelves to ſports and vanity, ſo that they be not able to doe any thing for their maintenance, if need required, have much to anſwer for before God, and have brought much miſery on themſelves, in regard they are in greater difficulty of being ſaved than other men, in giving Satan and fleſh an exceeding great advantage againſt their ſoules: He that hath no calling is in danger to be a follower of idle companions, and the troupes of ſuch perſons leade not in the way to heaven. Therefore I call upon all you that are Parents, and all you children that are come to yeares of diſcretion, requiring you to be carefull of your childrens education, and to traine them up for ſome due vocation and calling; and you children to be obſequious to your Parents in this behalfe, yeelding your ſelves to their directions; and this exhortation I would inforce not only upon the poorer ſort, whoſe belly craveth it of them, as Solomon ſaith, but even on the wealthier ſort too, whoſe ſoules I am ſure doe as much crave it of them. For there is no man of ſo great birth and blood, but that there is ſome noble ſtudy or other, and ſome honourable employment, wherein it will be to his honour to be skilfull and converſant. Men of place ſhould not need to be ſlaves to Dice, and Wine, and Harlots, and Sports, if they would be ſervants to God in ſome worthy vocation or other.
But Iacob dwelt in Tents: that is, lived as a Pilgrim or ſtranger,3. He lived as a Pilgrim, profeſſing himſelf an heire of the promiſe made to Abraham. profeſſing himſelf an heire of the Promiſe made to Abraham. Though we be not all bound to dwell in Tents, and to be Pilgrims in that ſence, yet we elſe are all bound to have our hearts withdrawne from earthly things, and ſet on heaven, to count this world and the things of it no better than a Tent or a Tabernacle, weake, fickle, and uncertaine, and ſo to carry our ſelves towards it, and to be in it, even as in a ſtrange countrey, not as in an habitation of our owne, in which wee meane to ſettle our ſelves. To behave our ſelves in the world as ſtrangers, and to the world and things thereof, as to a ſtrange place, through which we are travelling to our own country: This is a noble thing, a divine, a celeſtiall thing. A moſt remarkable difference betwixt a true & a falſe hearted Chriſtian, becauſe one hath the right, and the other contents himſelfe with counterfeit goodneſſe. Thus did our Lord Ieſus Chriſt live; thus Paul; thus all the Saints; and thus are we commanded to live, even as Pilgrims and ſtrangers. And it ſtands in this, that we make no reckoning of earthly things in compariſon of heavenly, and that we deſire earthly things none other way but in order to heavenly, and uſe earthly things only ſo, as to be furtherances to our earthly beeing, and doe not ſuffer them to ſteale away our affections from heaven, nor to hinder our diligent and conſtant practiſing of all thoſe things that doe directly concerne our heavenly eſtate. Thus to minde, not the things below, but the things above, is a ſure proofe of a man truly enlightned and ſanctified, and made conformable to the death and Reſurrection of our Lord Ieſus Chriſt. In a word, it ſtands in eſteeming all earthly things as vanity and vexation of ſpirit, and uſing them all as furtherances to our ſpirituall well-being, otherwiſe making none account of them at all. For ſo doth a ſtranger uſe the countrey wherein he travelleth, and all the things and perſons that he doth meet withall therein. Now let us make uſe to our ſelves of this great vertue, by blaming our owne ſelves for being ſo far unlike to Iacob in this matter. How farre we are from dwelling in Tents, and from behaving our ſelves as Pilgrims in the world, is it not more than manifeſt? O how much eſteeme doe we make of worldly things and perſons? how are our hearts ſet upon them? how eagerly doe we follow them? how overmuch doe we rejoyce in them! Certainly this argueth a great deale of folly. For to miſtake the worth and prices of things, is a ſpeciall point of folly; we doe for the moſt part live like men of the world, that are not acquainted with any things more excellent than the vanities of this life: We thinke not of our mortality and uncertainty of earthly things, wee have our conſolation in earth, rather than heaven.
This worldly mindedneſſe is to be obſerved, confeſſed, lamented, refuſed; we muſt blame our ſelves for it, as for a great fault, and muſt oppoſe it with ſerious meditations, of earth, and heaven, and of our mortality.
We muſt earneſtly pray to God to divorce us from the world, and to pull our hearts upward, that we may not be glued as it were to this dirt and dung. To ſee this fault, is a ſigne of ſome true grace; for the world will not ſee it to be a fault, that they are over earneſtly bent unto the world; as the Fiſh findes it not troubleſome to live in the waters.
And now let me call upon you, to be heavenly minded hereafter, to uſe this world as though you did not uſe it, to ſet it lower than ſpirituall graces, and than the hope of heavenly things. A childe is wedded to his gawdes ſo long as his childiſhneſſe prevaileth, but when he hath gotten more mature underſtanding, he rejecteth them, and mindes other things; ſo muſt we if we will ſhew our ſelves to be perfect men in underſtanding. If a maſter ſets his ſervant to gather chips, he doth it, and ſhould doe it diligently in obedience to his maſter; but ſtill he takes not the chips for excellent things, but reckons of them as of chips: ſo for conſcience ſake to God muſt we labour in the world, yet ſtill ſo, that we account the world as a vaine ſhadow, and muſt ſhew that we ſo eſteeme it, by being ſatisfied even with a ſmall portion, if God ſee it fit to give us no more; and by being well contented if we have food and raiment; yea, and patient too, if we be put to ſuffer need, and want them.
And ſo much now for Iacobs vertues in generall, He was a perfect man, and dwelt in Tents. Now let as conſider them more particularly.
Firſt, let us ſee his carriage to God-ward, then to men-ward, both himſelfe and others, both thoſe that were neerer to him, and thoſe that were further from him.
Firſt then, Iacob had true faith in God,His ſpeciall vertues in reſpect of God. 1. Hee had faith, which he ſhewed by many fruits. Gen. 25.30. a common grace which is found in all Gods people, and he ſhewed this faith by many comfortable and worthy fruits of faith; viz. theſe which the Story of the Bible noteth.
Firſt, by his deſire to get the birth-right, and to buy it of his brother who deſpiſed it; for, if it was a teſtimony of prophanneſſe and unbeliefe in Eſau, to ſell and ſleight his birth-right; then muſt it be alſo a proofe of holineſſe and faith in Iacob, to deſire it and buy it. Indeed they were both young, and ſo Iacob gets it in a childiſh way, by giving his brother a meſſe of broth on that condition, that he would reſigne up to him all intereſt, right, and title unto it that he had, or might have: But yet in the main matter, Iacob beleeved Gods promiſes for the ſpirituall benefits annexed to the birth-right, elſe he would not have ſought it in that manner. Graces worke in men according to the age and ability of diſcretion that is found in the party which hath them.
There be certain childiſh and imperfect expreſſions of grace mixed as it were with the weakneſſe of head that is in children; yet be theſe true proofes of grace, and ſuch as the Lord accepts for the ſubſtance of them; though the weakneſſes mixed with them deſerve no acceptation; and for the love of the good, he paſſeth by thoſe weakneſſes. Sure had not Iacob beleeved the promiſes of God concerning the land of Canaan, and the reſt, he would never have tooke any care of the birth-right; but in that he doth long for it, and in ſuch a faſhion as a young man could doe, contracts for it with his brother, it argues his faith, which cauſed him ſo to eſteeme of it. Indeed it was not that bargaine betwixt them that made it his, but Gods promiſe before made to his mother, The elder ſhall ſerve the younger: but this affecting of it ſhewed that he had been taught by his mother this his intereſt; and that he was poſſeſſed with an earneſt deſire of getting it, which is the firſt fruit of his faith.
Secondly, he deſired alſo, and highly eſteemed the bleſſing, as is ſeen in his condeſcending to his mothers motion of getting it, according to her advice. Here alſo weakneſſe diſcovered it ſelfe, but the deſire of attaining the bleſſing, ſhewed it ſelfe in this weakneſſe, and the fruit of faith is to be allowed, though the corruption joyned with it be blame-worthy.
Indeed, Eſau alſo had a deſire of the bleſſing, as appeareth by his earneſt entreaty, and teares to his Father, but Iacobs deſires looked more to ſpirituall things, Eſaus to earthly: So, the ones was a fruit of faith in Gods promiſes, the other a fruit of meere naturall love to ones ſelfe, by which every man would faine attaine that which hee thinkes would prove beneficiall.
A third note and fruit of Iacobs faith, was his gratefull accepting of Gods promiſes, when he appeared to him in a dreame,Gen. 28.16. as hee was going on his way; for he preſently tooke notice that Gods was there, and began to be reverently affected towards God, and was carefull to erect the ſtone for a Pillar, and to poure oyle upon it, which was nothing elſe but a thankfull expreſſion of his faith in Gods promiſes, which alſo cauſed him to make the Vow following unto God, as you have it, Gen. 28.10. to the end. A thankfull and comfortable receiving of Gods promiſes, being cheared with them, as with things moſt certaine, proveth faith to the promiſe maker, and to the promiſes; ſhewing that a man is perſwaded they ſhall be performed without faile.
Further, Iacob ſhewed his faith in making choice of his wayes, when Laban would have him to continue looking to his ſheepe after the fourteene yeares of ſervice were paſt for his two daughters; for he deſired to have the ſpotted, ſpeckled, and browne cattell that ſhould fall after, for his wages: Shewing that he looked to God, whoſe hand alone could diſpoſe of this ſo abſtruſe and hidden a thing in the courſe of nature. Hee was willing to ſtand to Gods kindneſſe and love, rather than to any certain agreement with Laban; which hee would not have done, had he not beleeved Gods promiſes to bleſſe him and to encreaſe him, as was told him in his dreame forementioned. And therefore he tels his wives, that the Angell came to him in a dreame, and bad him looke on the Rammes leaping, the Ewes which brought forth the Lambes ſpotted and grizled, and ſo it was of God that he uſed the meanes of laying pilled ſticks in the troughes, at the time when the ſtronger cattell went to the Males.
Let any man make triall of the ſame courſe now, and he ſhall not finde the ſame ſucceſſe. Such a ſight before the ingendring cattell will hardly cauſe the yong to be ſpotted; but that be did in faith, as having been I gueſſe, guided to it by the Angel, which bid him look and ſee the cattell bringing forth Lambes and Goats of that colour. And here is a good proofe, when a man can reſt himſelfe upon God for his wages, and for his meanes even in this world; and not upon his owne wiſdome, or any ſuch like outward thing. A man would have thought this a very uncertaine match, but Iacob ſtaying on Gods promiſe, was deſirous of this way rather than any other to receive his reward by it.
Laſtly, he ſhewed his faith in bleſſing the two ſons of Ioſeph, yea, and all his owne, as a ſenſible declaration to his children that he did not make any doubt of their poſſeſſing that Land, according to Gods covenant with Abraham, and promiſe to himſelfe often renewed.
Now brethren, I pray you let us labour to give credit unto that which God ſpeaks to us, and reſt upon his goodneſſe for the gracious performance of his faithfull promiſes, which is the roote of all graces, and will cauſe us to live holily, if we once get it confirmed and ſtrengthened in our hearts; and let us labour to ſhew our faith by the ſame fruits that are to be ſeen in Iacob, as was before noted.
Let us highly eſteeme thoſe ſignes of his goodneſſe, and meanes of attaining his ſpirituall benefits, as Iacob did of his birth-right. Let us make great account of his bleſſing, eſpecially ſpirituall bleſſings in things concerning our ſalvation, whereof the Land of promiſe was a figure. Let us receive his promiſes with reverend joyfulneſſe and thankfulneſſe: Let us truſt upon him for our reward of any faithfull ſervice, in any kinde that we performe, labouring to bee perſwaded that he will ſee us requited abundantly, if men ſhould neglect us.
A good man muſt truſt to Gods bleſſing on his labours, in things that depend upon his gracious providence, and the diſpoſition of things by it, rather than to any other courſe wherein his wit may ſeeme to make matters more certaine. Let us ſhew our faith by truſting alſo on God to bleſſe our children, and by leaving proofes even at our dying, that we be mindfull of heaven, and that we make no doubt but God will performe his promiſes. If our faith ſhew it ſelfe by theſe good effects, it is true; and wee muſt more and more ſee our weakneſſe in faith, by the contrary effects, and more and more labour to prove the truth and ſtrength of it too, by its more and more producing thoſe and the like effects.
Iacob alſo ſhewed his faith by running to God when Eſau came againſt him, and by praying to God to give his ſonnes favour in the fight of the man, and by offering to God when his ſons ſent for him: for to have recourſe to God ſtill in our needs, and make his name our refuge, is an excellent proofe of our faith in his promiſes.
Now ſecondly, Iacob was a religious and devout man,2. He was religious. that was carefull to ſerve the true God, in the true exerciſes of religion, as appeared in the particular duties of religion which hee performed.
Firſt, he was prayerfull, and ready to call upon Gods name on all occaſions; when his brother Eſau met him, hee preſently framed himſelfe to call upon the name of God, as you have it, Gen. 32.9. Where is alſo an excellent forme of prayer; for firſt, he layes downe the grounds of his boldneſſe to come to God in prayer, ſaying, God of my Father, that is, thou art my God in Covenant with me, therefore ſeeke I helpe of thee, and Thou ſaidſt unto me, returne; as if hee ſhould ſay, I have thy word of Commandement and promiſe guiding me to this journey, therefore I ſeeke to thee.
And ſecondly, hee humbleth and abaſeth himſelfe before God, as unworthy any benefit, ſaying, I am leſſe than the leaſt, &c. Then he makes his requeſt, Deliver me I pray thee, &c. and confirmes it by the greatneſſe of the danger, and his inability to ſave himſelfe, procuring great feare, Whom I feare, &c. and next, from the promiſe made unto him, Thou ſaidſt.
Loe here, a ſweet patterne for our prayers to God when we feare any croſſe.
Firſt, remember the Covenant and promiſe of God, and declare the miſery, then humble our ſelves in acknowledgement of our unworthineſſe. So make our ſuits boldly, and make our moane to God of our dangers, and feares, and helpleſneſſe; and againe urge him with his promiſes. Had not Iacob been accuſtomed to pray, hee could not have ſollicited the Lord after this manner, in this extremity.
Againe, in the end of the ſame Chapter, when Chriſt appeared unto him in an humane likeneſſe, ver. 24. He wraſtled with him all night for a bleſſing, and would not give over till he had a promiſe from him; though he went limping away, the Angel giving him ſuch a cruſh on the hollow of his thigh in wraſtling, as made him draw his legs after him, by the diſlocation, or diſ-joynting of his hip bone; it may ſeeme it was through the ſhrinking of the ſinew which had that bone in the ſocket.
Ah, it is an excellent thing, as it were to wraſtle with God, and though hee ſeeme angry with us, and ready to lame us and maime us, as yet ſtill to minde our ſelves of his promiſes, and continue fervent and conſtant in prayers, till at laſt hee pleaſe to anſwer us and make us know that wee ſhall prevaile with him. If Iacob had not been a devout man, well skilled in calling upon Gods name, hee could never have maintained in his heart ſuch an invincible reſolution as this, I will not let thee goe till thou bleſſe me, even then, when inſtead of bleſſing he had ſuch a wrench as might ſeeme rather to teſtifie anger againſt his importunity, then any minde to yeeld unto it.
Again, when he was to ſend Benjamin unto Aegypt, Gen. 43.14. He followed him with his prayers, ſaying, God Almighty grant you favour before the Man, that he may ſend away your brother, and Benjamin. You muſt not thinke that hee contented himſelfe with this ſhort ejaculation, but he made his requeſt to God for this great thing in more words and oftner.
So you ſee Iacob was a prayerfull man; this is one part of religiouſneſſe.
O that wee could bee prayerfull? O that wee could alſo make Gods name our refuge at all times? which they that doe not, can hardly take any true comfort in their eſtate, nor account themſelves true Iſraelites; and thoſe that doe, ſhew themſelves to bee guided with the ſame Spirit that Iſrael: Eſpecially let us learne to wraſtle with God, reſolving to continue earneſt and importunate, and to take no nay in begging for the performance of his promiſes, and for his bleſſing, though we ſeeme to gaine nothing, but that the Lord carries a ſhew of being angry with us, at length wee ſhall prevaile if wee continue fervent, and refuſe to give over, as our Lord alſo teacheth by his Parables in the Goſpell, of a childe, a friend, and the poore Widdow towards the unjuſt Iudge.
Againe, you ſhall ſee Iacob vowing a vow to God, Chap. 28.20,Iacob vowed a vow to God. 21. verſes, the ſumme of which is this, that if God would provide him neceſſaries, and preſerve him ſafely in his returne home to his Fathers, he would 1. make God his God, by adhering to him, and worſhipping him alone, and not imbracing any falſe God, whereof the world was every where full in thoſe dayes.
Secondly, That the Pillar ſhould bee Gods houſe; that is, a place of publike worſhipping God, where hee would openly and ſolemnly ſerve him, with prayers, ſacrifices, and all fit ſervices.
And laſtly, that he would give his tenth to God, of all that God ſhould give him. Loe, you muſt learne the uſe of a vow, which is required in the Pſalme, Vow and pay to the Lord.
A vow is a binding ones ſelfe in an oath to God,What a vow is to doe ſome lawfull thing which is in his power, that he may the better attaine to his ſuits. And the uſe of it is, in afflictions to confirme our faith for the attaining of Gods help, or in proſperity to teſtifie our thankfulneſſe for a benefit. Let us be cautelous what we vow, and let us as need and occaſion ſhall offer, make vowes to God, eſpecially the uſe of a vow may be to tie our ſelves from things otherwiſe lawfull, that have been occaſions of ſins to us; or to quicken us to ſuch good duties as we finde our ſelves moſt ſlack in: only take heed of vowing raſhly, and vowing perpetually any thing, but what we be bound unto by duty: for it is not unfit to binde our ſelves to needfull and commanded things by a vow, as here Iacob voweth that God ſhall bee his God.
I ſay therefore, uſe vowes as juſt occaſion ſhall ſerve, but not haſtily, nor in paſſion, for ſuch vowes likely prove miſchievous. And eſpecially be carefull to doe the things vowed, that is, to make God your God, ſticking cloſe to him, and abhorring all forreine gods. And ſeeing now the danger is not ſo great, a running after heatheniſh falſe gods, beware of going after thoſe heart-Idols, pleaſure, profit, credit, eaſe. Make not the belly your God, by loving riches, wealth, good fare, &c. more than God, and caring for theſe things more than for the favour and honour of God.
Theſe bee the moſt dangerous Idols of our times, many a man that abhorres to worſhip an Image, a Saint, an Angel, doth yet worſhip Mammon, and make the world his God; take heed of this Idolatry, labour to know, love, feare, truſt in, obey God, to remember him, to chooſe him, &c. to give him that whole, and inward ſpirituall, moſt needfull, moſt acceptable worſhip of the heart, which ſhall not ceaſe to be worſhip even in heaven.
The other Commandements continue in force during this life, of praying, reading, hearing, Sacraments, no uſe in heaven of oath, vowes, and ſuch a manner of ſanctifying Gods name as now, in heaven there is no uſe. So in the reſt:
But to know, love, feare, delight in, obey, there is alwayes uſe, and make God your God in this manner.
Againe, prepare God an houſe, let him have a place of publique ſervice and worſhip. That you have provided to your hands: I need but requeſt to keep it in handſome and decent faſhion, to maintaine it comelily as beſeemeth Gods houſe, not as if it were a barne or ſome out-houſe.
Former times you ſee built goodly and faire houſes for God: will not you keep them fairely, & ſo, that they ſhall be ſweet, and dry, and ſightly, not in ſuch plight that would bring the imputation of baſeneſſe upon your ſelves, if any of your houſes ſhould lie ſo? Can you be at coſt to adorne and furniſh your owne houſes, and not Gods? For aſſure your ſelves, theſe places ſeparated for religious meetings be Gods houſes ſacred to him, dedicated, aſſigned, given to him, hee hath intereſt into them. If an Idols-Temple be an Idols-Temple; that is, ſuch an houſe as an Idoll hath intereſt in, and is ſacred with a falſe and unholy kinde of ſacredneſſe; ſure then a Church to God is Gods Church, and ſuch a thing as he is intereſſed into, and is ſacred with a true and reall ſacredneſſe: Mine houſe ſhall be called an houſe of prayer to all nations. Loe, an houſe of prayer, that is, of publique worſhip (a part for the whole) and this houſe Gods houſe, and that among all Nations. Would you wiſh a clearer proofe for the warrant of Churches and their ſacredneſſe? but what availes it to keep a Church handſome if you frequent it not? O therefore come to Gods houſe, frequent the publique worſhip there performed. The meaneſt ſervice done amongſt us, if it be but reading of a Chapter, is more noble (becauſe not ſo typicall) than the killing of a beaſt: Come therefore to Gods houſe conſtantly; ſure Iacob did not meane that he would ſet apart a place for publique worſhip and not come neare it, but that his care ſhould be there to worſhip God.
O that you would all come frequently to Gods houſe for conſcience and love? At leaſt, O that the Officers would compell them by feare, whom goodneſſe cannot bring? that ſo they may bee in good way of being bettered by Gods Ordinances.
But Iacob vowes to give the tenth of all that God ſhould give him, to God, even to the maintaining his publike worſhip in that place, for Gods worſhip will bee coſtly. Himſelfe perſonally can receive nothing, but by giving it to his worſhip, and the places, and things, and perſons that belong to his worſhip, it is given to him. If there be any amongſt you, that thinkes examples of holy writ to binde him, as it ſeemes ſome doe in other things, where the matter is ſuch as will put them to no great coſt, let them aske their conſciences, Why ſhould not this example binde them as well as any other example? That it ſhould bee a typicall, ceremoniall, and temporall ordinance, to give God tithe of all wee have; I could never yet heare any reaſon of any force: Some doe ſtraine their wits to finde out a kinde of ſhadow in it, and tell what it may ſignifie; but the Scripture, for ought I know, doth not give any notice of any ſuch thing. You ſee it was the uſe afore the Leviticall prieſthood, and therefore it is not a thing depending upon the Leviticall prieſthood: Nay, the Apoſtle makes mention, of it as a thing due to the eternall prieſthood of Melchiſedek. Therefore why ſhould any man thinke his conſcience bound by any other Example, and not by this? But to me it ſeemes plaine, that Abraham and Iacob would never have obſerved this portion in meaſuring out theſe paiments to God, if they had not conceived it a perpetuall and a naturall duty. It is ſurely a morall precept to honour God with our goods, and by bringing preſents to him. Seeing theſe holy men thought it fit to grant God ſo liberall a portion, why ſhould we not thinke him worthy as much? But if you cannot bring your ſelves to thinke that ſo much is due to God; yet I hope you will make your ſelves beleeve, that ſurely ſomething muſt bee due to God, and that in a liberall quantity. For God is worthy to bee honoured with our goods, I trow, as much now as ever: and doe we honour him if we bring him no preſent, no gift? will you therefore be ſomewhat liberall to God? will you binde your ſelves by vow? or without vow freely dedicate ſome good part of your ſubſtance to God, and as God bleſſeth you, lay ſtill aſide ſomething (if you diſtruſt God ſo much, as you thinke he will not reward ſuch a quantity as the Tenth, why then with a ninth, or an eighth, or a ſeventh, or a fifth, with ſomething I ſay, that ſhall ſhew, you are deſirous to obey every Commandement, and ſo to prove your ſelves ſincere to God. Surely to marke how God proſpers a mans labour, and then to bee conſtant in laying aſide a good portion for God; this ſhall be none of mine, it ſhall be Gods, ready at hand for pious uſes, to keep up, and beautifie Gods houſe, to further Gods worſhip any way, and to relieve the poore members of Chriſt, would make you ſo rich in good workes, and ſo increaſe your liberality by exerciſe, as would undoubtedly pull a rich bleſſing upon you, and cauſe you to have intereſt into the bleſſing of having your prayers to runne over with increaſe.
Shew your ſelves liberall to God, and be good Iacobs; elſe, he that is a niggard to God, and will honour him indeed with his lips, not with his goods, gives others reaſon to thinke, though himſelfe be ſo full of ſelf-love, that he will not think ſo of himſelfe that he honours him only with his lips.
If any ſay, his ſtate is ſo poore that he cannot. I anſwer.
God hath propounded this as a meanes to get riches; and the poore man hath no reaſon to thinke that Gods meanes will bee unavaileable.
But a poore neceſſitous man that is faine to live of the bounty much what of others, muſt not be a rule for thoſe that have better eſtates. I am verily perſwaded, that one great cauſe of many a Chriſtian mans poverty, is this; he honours not God with his riches, and why ſhould God make him rich? If we ſee a man not to honour God with his wit and ſtrength, and then God deprive him of wit and ſtrength; Doe we not readily impute this croſſe to the deſert of that ſin? and why are we not induced to conclude, God doth not proſper this man in his eſtate, becauſe he did not honour God with his eſtate? And ſo much for Iacobs devotion in vowing, and the things vowed.
4. He worſhipped God alſo by ſacrifice, and performed his vow to God. See Gen. 33.10.Now he worſhipped God alſo by ſacrifice, and performed his vow to God at laſt. Gen. 35.3. I will make an Altar unto God at Bethel, who anſwered me in the day of my diſtreſſe, and was with me in the way which I went; by which it is to be thought, that Iacob prayed in his journey, when he was benighted in the way, and that dreame was Gods anſwer to his prayer: and ver. 7. He builded an Altar, and called it El Bethel. Now this Altar was not without ſacrifices, and a publike profeſſion of Gods whole worſhip: He made God a houſe, and began there to ſettle the publike worſhip of God according to his vow. Indeed it was a weakneſſe in him to ſtay ſo long, till God was faine to put him in minde, both by a ſore croſſe, and by a Viſion of going to Bethel for this end; but he was religious, and kept his Vow at laſt. O let us keep our vowes, let us offer ſpirituall ſacrifices of prayers, praiſes, contrite hearts, our owne ſelves, almeſdeeds, and ſo ſhew our ſelves right Iſraelites, or Iacobites.
5. He tooke an oath religiouſly.Laſtly, his devotion ſhewes it ſelfe in his religious taking of an oath himſelfe to Laban, and miniſtring it to his ſon Ioſeph, as you ſee Gen. 31.53. He ſware by the feare of Iſaac, he was carefull to keep him to the true God, and ſwearing by him, and that ſeriouſly, and on a juſt occaſion, not lightly and vainly; and Gen. 47.29. He did moſt religiouſly miniſter an oath to Ioſeph, to bury him in the Land of Canaan, (a type of heaven,) as Abraham had done to his ſervant before, making him put his hand under his thigh; of which I cannot give you a certaine and infallible reaſon, whether the geſture were to ſhew ſubjection to him to whom he ſwore, or reſpect to the promiſed ſeed that was to come out of thoſe loynes: I cannot aſſure you, but I pray you learne to reverence an oath by this Example, and to uſe it upon due and weighty occaſions, and in a due and reverend manner.
We lay our hands often on the booke, and it is our accuſtomed ſolemnity, and a very fit one; by which you may ſee that it is no fault or ſin to uſe ſome ſolemnities in Gods worſhip, not commanded, nor ſo much as exemplified; for an oath is Gods worſhip, and no man yet queſtioned the lawfulneſſe of that ſolemnity, in taking an oath. I ſay we lay our hands often on the book with little conſideration of that God by whoſe name we ſweare. But the not fearing of an oath is alleadged as part of the deſcription of an ungodly man; ſee therefore that you take heed of profane ſwearing.
He was alſo carefull to give thankes to God for benefits received,6. He gave thankes to God for benefits received. to praiſe him, and continue the remembrance of his goodneſſe, that had ſo favoured him in the place where he appeared to him: He ſet up the ſtone for a Pillar, and poured oyle upon it; (which was nothing elſe but a ſolemne thankſgiving) and after, when God appeared to him again at Bethel, He ſet up a Pillar, and poured oyle upon it. This was to perpetuate the remembrance of the thing, at leaſt to bring it to his owne minde and his childrens, which were after to inherite the Land; and to ſhew his thankfull minde to God, in offering that oyle, and that wine in teſtimony of his joyfull acknowledgement of Gods goodneſſe to him.
Theſe kinde of ceremonies we have not cauſe to uſe, but a carefull ſtirring up of Gods benefits in our mindes, and thankfull acknowledgement of his goodneſſe we muſt ever performe. So he called the place Peniel, where God appeared to him in his wraſtling, and Mahanaim, when the Hoſt of God appeared to him; and the like. All theſe things were proofes of a minde deſirous to bee perpetually mindfull of Gods benefits, that by them he might be ſtirred up to a more carefull obedience of his Commandements.
Laſtly, Iacob was obedient to God,7. He was obedient to God. ready to be ruled by him in the courſe of his life, as appeareth in two things principally, viz. his returne from Padan Aram to Canaan; for ſo ſoone as God appeared unto him, commanding his returne, by and by he returned, and when Ioſeph his ſon had ſent for him, he would not leave the Land of Canaan, untill he had conſulted with God, and been warned by him in a dreame to goe up, and then went he up: Indeed Iacobs whole life was a patterne of dutifull obedience unto God.
Let us learne by his example to give our ſelves obediently unto God in all things, and to be ruled by him in everything, after the directions of the holy Word, as Iacob was in theſe particulars, by the Dreames in which God appeared unto him.
And ſo much for Iacobs vertues in reſpect of God.2. Iacobs vertues in reſpect of himſelfe. 1. He was an humble man. Now in reſpect of himſelfe.
He was an humble man, as appeareth in his prayer to God before, when he confeſſeth, that he is Leſſe than the leaſt of all his mercies: meaning, that he is unworthy the ſmalleſt of them, and had not deſerved even the meaneſt.
It is a worthy grace to ſee ones owne unworthineſſe of any good thing, and to be ſo meane in his owne conceit, that hee challengeth nothing of deſert.
Humility is in the Angels and bleſſed Spirits;Humility is an excellent grace. when they preſent themſelves before God, they fall downe before him, and account themſelves unworthy his benefits: for that which hath its originall from nothing, meerely by the pleaſure of another, cannot but bee baſe and contemptible in compariſon of that from whence it came; and ſo ſtands the caſe betwixt God and all creatures: Wherefore, they ought to be poſſeſſed with the ſence of this diſtance betwixt God and them, ſo as to eſteeme themſelves nothing in compariſon of him, and as Iacob here expreſſeth it; than which, wee cannot conceive a better expreſſion, Leſſe than the leaſt of all his mercies. This humility will make one thankfull for mercies, and carefull to uſe them well, and able meekly to part with them, and ſo fit to enjoy them. This humility pleaſeth God exceedingly, becauſe it fitteth the creature for that end, to which God did principally looke in creating him, even to glorifie his Creatour. See that you get it, and increaſe it continually; harbour lowly thoughts of your ſelves, goe to God for good things, but goe, flying alone to the throne of grace and mercy, not at all truſting in your ſelves, or in any thing that is in your ſelves. The more one can diſavow his owne worth, and ſtill build his prayers, and hopes on Gods mercies, the more pleaſing to God are both himſelfe and his ſervices.
2. He was contented with a little.Secondly, Iacob was a man contented with a little, a ſmall portion of outward things would ſatisfie him: therefore when he vowes to God, he doth not aske great matters, but Bread to eate, and raiment to put on. This contentedneſſe of minde is a worthy and rare grace, it ariſeth partly from humility, partly from a right underſtanding of the nature of theſe earthly things, and an holy advancement of ſpirit in the deſire of heavenly things, and it helps much to that right tranquility of minde, in which the greateſt of mans happineſſe doth conſiſt, and ſtrengthens the ſoule againſt all unjuſt and ſinfull meanes of getting riches, and diſpoſeth a man to liberality and mercy to others; to eate to the contentation of his ſoule, is better than to fare exceeding daintily and plentifully without contentation. To have enough, and know when one hath enough, is better than all abundance that can be attained. Blame your ſelves, that a little will not give you content, but you are ſtill greedy of more, though you have already food and raiment in abundance.
Follow S. Pauls precept, and Iacobs example; you muſt take pains often with you ſelves, to ſettle your hearts in this contentation, elſe it will not be gotten, for mans corrupt nature makes him unſatiable. But he that can place his whole happineſſe in God, will ſoone bee able to ſtay his deſires in a few other things, even in food and raiment.
3. He was a diſcreet man.Further, Iacob was a prudent, diſcreet man, and knew how to carry himſelfe fitly for the avoiding of danger, as may be ſeene in his behaviour towards his brother Eſau, when he came againſt him full of wrath and fury, to revenge himſelfe for his ſuppoſed wrong, in getting from him his birth-right, and his bleſſing.
For firſt, he divided his family into two parts, ſaying, If Eſau come and ſmite the one company, the other ſhall eſcape.
Secondly, He prayed earneſtly to God to ſave him from the hands of his brother, whom he greatly feared.
Thirdly, he preſenteth him with a large preſent, and ſet a ſpace betwixt drove and drove, commanding them to anſwer his brother with all ſubmiſneſſe; ſaying when they ſhould be asked, Whoſe are theſe before thee? They be thy brother Iacobs. It is a preſent ſent to my Lord Eſau, and he is behinde us: and ſo the ſecond and the third, and all that followed the droves, ſaying, I will pacifie him with a gift that goeth before me, and afterwards, I will ſee his face, peradventure he will accept of me, and then having wraſtled with God, Chap. 32. he ſaw his brother comming, and divided his children to Leah and Rachel, and the young maidens, and ſetting the hand maides firſt, then Leah, then Rachel, himſelf went before them, and fell on the ground ſeven times, and did obeiſance, and ſo cauſed the handmaids and his wives to do the like, and ſo by his ſubmiſſive carriage he pacified his brothers anger, and God working with his prudence, found him exceeding kinde and loving: and when he would have gone before him, excuſeth himſelfe by the pace of the young Infants and cattell, he avoided his company, and by preſſing cauſed him to receive the gift, and in very modeſt manner refuſed the traine which his brother left with him, and eſcaped his hands. So he proved that to be true, which after Solomon told, That a gift in the boſome pacifieth great wrath, Prov. 21.14. And a gift is as a precious ſtone in the eyes of him that hath it, and it proſpereth whetherſoever it goeth, Eccleſ. 10.4. Yeelding pacifieth great offences. Thus Iacob carried himſelfe prudently, and eſcaped his brothers fury. Let us learne of Iacob, by liberality and ſubmiſſiveneſſe to appeaſe the fury of unreaſonable men: We muſt not yeeld ſo far as to ſin, but to yeeld in all meek and lowly geſtures even to worthy men, is not a ſin but a vertue. So likewiſe Bribery is naught, that is, to ſeek to turne a Governour from juſtice by gifts, and hire him to do wrong; but by gifts to pacifie an angry man, and hire him to forbeare ſinning, that is a lawfull uſe of gifts, and to practiſe liberality in ſo due a ſeaſon, to redeeme the life by the goods, and to make them quiet that were inraged, is a very good thing.
Seaſonable ſtooping, and ſeaſonable bounty be fruits of prudence, and by ſuch meanes to ſave our ſelves from danger, is a part of wiſdome and diſcretion. The like prudence Iacob practiſed towards the Aegyptian Lord whom he thought to be offended, not knowing that it was his ſon Ioſeph; for when they were to have Benjamin in before him, he wiſhed them to take a preſent with them, and double money in their hands, that they might prevent all occaſion of diſtaſte, in reſpect of the money that was in his ſackes mouth, Gen. 43.11, 12.
We muſt pray to God to give us the likewiſe diſcretion, that we may carefully uſe all fit meanes to aſſwage wrath, and ſo by Gods bleſſing upon our diſcreet care, may free our ſelves from evill. But ſtubbornneſſe, and niggardlineſſe, and a kinde of fowre ſtanding upon our right or innocency, that it may carry a ſhew of courage and reſolution, is yet indeed a fruit of folly and ſelf-conceit.
4. Hee was painfull and induſtrious.Further, Iacob was a painfull and induſtrious perſon, for when hee came to Padan Aram, and met with the Shepheards, and with Rachel comming with her Fathers flocks, he adviſed them concerning the ordering of their cattell, and himſelfe rouled away the ſtone from the Wells mouth, and watred Rachels ſheepe. Chap. 29.8, 9, 10. and afterwards, he abode in Labans houſe for a monethmonth, hee did not live idly there, but behaved himſelfe ſo painfully and ſerviceably, that Laban himſelfe made him offer of wages, ſaying, Thou ſhalt not ſerve me for nought: ſo that Laban found him a painful and ſerviceable man, which made him willing to entertaine him. But eſpecially when he had undertaken the care of his Father in Lawes ſheepe, He ſerved him with all his might, as he tels his two wives, Chap. 31.6. Which alſo he alleadgeth to Labans ſelfe, In the day the drought conſumed me, and the froſt by night, and ſleep departed from mine eyes. Chap. 31. 40. You ſee, that he was not idle, careleſſe, and ſluggiſh, but very diligent and laborious.
Diligence and painfulneſſe is commendable.Herein we muſt imitate him, every man in his place, The diligent hand maketh rich, ſaith Solomon, And he that tilleth his ground, ſhall be ſatisfied with bread, and the good man ſhall eate the labour of his hands. But on the other part, ſlothfulneſſe, idleneſſe, loytering, are diſgraced in the booke of God, and miſery and want is threatned as a puniſhment againſt them, They ſhall be clothed with rags, and ſhall have want enough: and The way of the ſlothfull is like a thornie hedge; ſtill full of pricking griefes and croſſes.
Wherefore now betake your ſelves to all painfulneſſe in your Vocations, and be not weary of wel-doing; This diligence hath the promiſe of a bleſſing, and ſhall have the performance. It helpeth againſt vices, by name, againſt pride, and maketh the ſoule humble, only ſo, that inordinateneſſe and exceſſe through love of outward things doe not corrupt and putrifie it. How diligent alſo was Saint Paul in his calling? and how are the ſervants commended for diligent imployment in their Talents? and the good houſewife for her labours; and contrarily, the ſlothfull ſervant is rated and puniſhed by loſing his Talent, and being caſt into utter darkneſſe.
5. Iacob was juſt in his dealings with all.Laſtly, Iacob was alſo juſt in his dealings with all, for when Laban purſued him, as if he had been a theefe, he bids him ſearch among all his goods, if he could find any thing there that was his; and when nothing was found there unjuſtly gotten, he is bold to chide with Laban for purſuing him in that violent manner, Gen. 31.37. and ſo when the money was returned back in his ſons ſacks mouthes, he not knowing how it came thither, wiſheth them to returne it back, leſt it might be an overſight. Loe, he would not make advantage of an overſight, but that which was anothers or might be, he was carefull to returne unto the right owner, and that though it might ſeem in ſhew an eaſie matter to keep it. Let us learne righteouſneſſe of him, take not any other mans goods, keep not that which is not your own, but give every one his owne, and take to your ſelves that and only that which is your owne, the contrary whereto is theft before God, though we can conceale it from men.
The Law of nature commandeth us To doe as we would be done unto, Quod tibi fieri non vis, alteri neficeris.and every mans heart within tels him, that he expects all juſt dealing from other men, and therefore cannot but finde fault with thoſe that ſhall uſe any unrighteouſneſſe towards him. Let us not neglect the plaine directions of naturall light; and though a man may ſuppoſe that the Bread of deceit and other unjuſtice is ſweete, yet Solomon ſaith, It ſhall prove but gravell in the mouth, a thing troubleſome and unſavoury. Yea Solomon ſaith, The riches gotten by lying, are but vainly toſſed to and fro of them that ſeek death; and that, The deceitfull man ſhall not roaſt what he tooke in hunting: and that, An inheritance may be haſtily gotten at the beginning, but the latter end thereof ſhall not be bleſſed, for he that getteth goods, and not by right, ſhall leave them in the midſt of his daies, and in his end ſhall prove a foole. Wherefore, that we may attaine the bleſſing of God upon our eſtates, let us put away all kindes of unrighteouſneſſe; eſpecially take we heed that we doe not take our advantage upon other mens overſights or imperfections, by miſreckonings, falſe meaſures, or any kinde of encroaching. If one leave in anothers hand any thing and forget, let not his forgetfulneſſe cauſe him to take it as his owne. If one lend us, and take no witneſſe or ſecurity, let not his inability to prove the debt make us bold to detaine it. Let not the love of riches and immoderate deſire of gain ſo blinde our eyes, as to make us unable to perceive the unequalneſſe and ſinfulneſſe of our courſe, nor yet ſo harden our hearts and dull our conſciences, that we ſhould be emboldened againſt our knowledge to enrich our ſelves by ſuch devices.
So much for Iacobs vertues reſpecting himſelfe.
Now ſee his carriage towards others:Iacobs vertuous carriage to others. 1. He was obedient to his Parents. Gen. 29.
Firſt, thoſe that were neare to him; Then ſtrangers.
And firſt, of his kindred, his Superiours, Equals, Inferiours; for his Superiours, they be his Parents, Iſaac and Rebekkah, to whom hee was loving and obedient; his obedience he ſhewed in travailing to Padan Aram at his Mothers advice, & Fathers perſwaſion for a wife. It behooveth children to ſhew all good ſubjection, and that particularly in this point of being ruled by their diſcreet and religious Parents in choice of a wife or husband, ſo as to make them their guiders and directors in this weighty buſineſſe, and they muſt not ſuffer their hearts to be ſet upon any perſon in that reſpect, without the knowledge and conſent of their Parents; nor hearken to motions made to them without the good liking of their Parents.
If it be ſaid, how if Parents will croſſe their children in their affections? I anſwer.
The world is full of examples, by which it is manifeſt, that many come together in great heate of love, and within a few yeares grow ſo froward, diſcontented, and careleſſe either of other, as none can be more. And againe, others come together with diſcretion, not in ſuch vehemency of Love, and their hearts afterwards doe cleave each to other in ſingular love and deerneſſe. Therefore it would become a childe to croſſe his affection, rather than his Parents.
But what if Parents will force their Children either not at all to marry, or elſe to marry with ſuch as are unfit for them, in regard of Age, Religion, and in reſpect of evident deformities of Body, or diſorders of Life.
I anſwer:
Parents are bound to provide fit yoake-fellowes for their children.I know no ſuch unlimited authoritie granted to Parents, as to compell their children upon inconveniences in any of theſe reſpects. Parents are bound to tender fit yoake-fellowes to their Children, as God did to Adam: elſe the Children in not following their advice do forbeare to be ruled, not by their authority, but by their luſts. For if Parents may not provoke their Children to wrath, leſt they be diſcouraged, ſurely they may not thruſt them upon other miſeries and diſtempers.
But what muſt be done in ſuch a caſe? I anſwer:
By patience and long ſuffering, and intreaty of common friends, and like meanes, the Children muſt ſeeke to win their Parents to reaſon; which if they cannot doe, they muſt referre themſelves to the Governours, Magiſtrates, or Miniſters: and if theſe will not, or by the Lawes cannot provide for their help, they muſt even follow the advice of vertuous and wiſe Friends and Neighbors.
But ſuppoſe that in ſuch caſe the Parents frowardneſſe be ſuch that they will not yeeld to reaſon, and that they will rather drive their Children to an inconvenient match, or yeeld their good liking to none, what muſt the childe doe then?
I anſwer:
If God vouchſafe that gift he muſt forbeare Marriage, eſteeming himſelfe called of God to the ſingle life: But if hee cannot by all good wayes ſo farre overcome himſelfe, but that his minde is conquered by deſires of Marriage, hee hath a plaine rule from S. Paul: It is better to marry than to burne. Yea, but then the Parents diſpleaſure followes, and loſſe of ſuch meanes or portion as elſe he might have had.
I anſwer:
Every good Chriſtian muſt reſolve to take up his croſſe and follow Chriſt; therefore I require you ſonnes that have not troden in Iacobs ſteps for this matter, to be humbled for it with true and hearty repentance. Sinne will hazard a good man to ſome ſeverity of puniſhment (I meane that of knowne ſinnes, ſuch as a man doth, or would bee carefull might underſtand to bee ſinnes) untill particular repentance come betwixt, to ſtop or remove that ſame; but when a man hath and doth conveniently at fit times humble himſelfe for a fault, it ceaſeth to make him liable to temporall evils, further then they be needfull to increaſe and make up what would be wanting in his repentance, and he that will at Gods reproofe turne unto him in humiliation and amendment, ſhall finde the Lord a gracious Father, and ſuch a one as will not proceed to ſmarting corrections, if loving and earneſt admonitions may prevaile.
Againe, all you children to whom God hath vouchſafed ſuch Parents as have dealt wiſely and mildly with you in this matter preſenting unto you fit yokefellows, and ſuch againſt whom no exception might be juſtly made, or have yeelded you to your owne choice, and that hath ſo guided you too, that you have pleaſed your Parents in your matches, and ſo with good will and approbation on both ſides have entred into this eſtate, be you thankfull to God that hath ordered this affaire ſo properouſly for you, and take heed of aſcribing this comfort to your owne wit and goodneſſe, without giving the whole honour to God, that gave the wit, and the goodneſſe, and the ſucceſſe, without whoſe favourable providence, neither wit, nor goodneſſe would have brought the buſineſſe.
If benefits be perverted to nouriſh our good conceits of our ſelves, not to encreaſe our thankes and praiſes to God, they be but unſanctified benefits, ſuch as at laſt will make our ſtate more miſerable than the want of them would have done.
But all you young, and yet unmarried folke, looke to your ſelves, pray to God to ſubdue your paſſions to reaſon, and both to your Parents; take notice it is your duty to give this honour to your Parents, and reſolve that by Gods aſſiſtance you will performe it.
Hearken to no enticements, let no beauty or other allurement winne ground upon your hearts, but ſtill keepe your ſelves free and in fit caſe to continue dutifull obſervers of the fifth Commandement.
But we have another Superiour with whom Iacob had occaſion at laſt to deale, viz. Laban.2. He was reſpective to his Vncle Laban.
Firſt, An Vncle.
Secondly, A Maſter.
Thirdly, A Father in Law.
See how well Iacob carried himſelfe to Laban in all theſe reſpects.
1. As he was an Vncle, before he entred into the other relations, he lived ſo lovingly and painfully with him in his houſe for the ſpace of a monethmonth together, that Labans ſelfe was both willing to give him ſome due wages and allowance for his ſervice, which of his owne accord he offered himſelfe to doe, and alſo when motion was made of giving him Rachel, did willingly accept the motion, yea put the other upon him too againſt his will, whereby it is evident, that he behaved not himſelfe ſo, as to be a cumber and burden to the family, but was helpfull to it: This was very commendable in him, that he carried himſelfe temperately, and vertuouſly, and profitably in his Vncles houſe, where he came to ſojourne for a time.
O that all thoſe, whoſe occaſions invite them to viſit their kindred and to abide ſome time with them, would ſhew themſelves ſo vertuous, and wiſe, and orderly in their whole behaviour, that their friends might not have occaſion to account them burdens, but rather benefits unto themſelves and their families, ſo long as they ſhall have cauſe to continue, and not ſo rudely, waſtfully, idly, that the houſe is diſcharged as it were of ſome ill humour, when the time comes that they ſhall be gone away.
3. He craved his good will to marry his daughter.Further, Laban had two daughters, and Iacob loved one intirely, yet we ſee that he craved the Fathers good will afore he made any ſuit at all to the maiden. He went not to Rachel to get her good will, and to win a promiſe from her, but takes the fitteſt occaſion that offered it ſelfe, to let the Father underſtand his minde, and to make agreement with him. Here alſo young men have an excellent patterne to imitate, and a ſweet direction for their proceedings in marriage; Firſt, to make ſure with the Parents and Governours, and after to deale with the young perſons themſelves, as alſo Sampſon did, and the ſervant of Abraham, and as nature it ſelfe teacheth it ſhould be done; for why ſhould not he that hath right into any thing, bee conſulted withall about parting with it, afore we ſeek to drive away the thing it ſelfe which appertaineth to him.
O thoſe of you that have done, or are now in doing otherwiſe, bee you blamed as men that proceed not vertuouſly in this courſe, and therefore are either through lucre of portion, or elſe inordinate affection (which men call love) thruſt aſide from a right, to a wrong path. Now at laſt Iacob becomes a ſervant to his Father in Law, and agrees to performe ſeven yeares ſervice for one daughter, and as many for the other.
For my part I cannot commend Iacobs prudence in this matter, he bound himſelf to a very long apprentiſhip. He might have taken order to have ſent meſſengers betwixt Iſaac and Laban, that his portion might have procured this match rather than his ſervice. But herein yet he deales well with Laban, whom he was willing to advantage ſo much for his daughters ſake. So far was he from being deſirous to ſteale away Rachel, that he choſe rather to ſue for her: every young man muſt learne hence not that particular thing which Iacob did, to ſerve for a wife, but that common rule of equity which he followed, to give a man all reaſonable and good content in marrying his daughter, in affording ſuch convenient allowance to her as is fit, neither will he be unwilling to this duty; that is, not moved more with baſe ends, than love of her whom he marrieth.
4. Tooke patiently the wrong that he offered him.But Iacob ſhewes a ſingular gentleneſſe and reſpect to him in that, when he had beguiled him, and put Leah upon him inſtead of Rachel, yet he did not put her away, and refuſe to have her, but was rather contented to ſerve another ſeven yeres for Rachael, than he would make any ſtir. As for the matter of Polygamy and marrying two ſiſters, the laſt was not then a ſin, the former was not eſteemed to be one; but ſurely Iacob received very hard meaſure of Laban in obtruding another upon him, than was agreed upon to be his wife; yet you ſee hee devoures the injurie without any great outcry, onelyonly hee tels him of the wrong in words, nothing ſavouring of bitterneſſe.
O that wee alſo could learne to reprove a wrong-doer, ſpecially a ſuperiour doing us wrong, with milde and good language, without railing, without clamorouſneſſe and diſgracefull ſpeeches. It were a ſweet thing to have ſo much government over our paſſions and tongues, that they might not carry us to ſet out wrongs with too many and large aggravations, and with invective and contumelious ſpeeches againſt him that hath done us the wrong. It is never tryed to the purpoſe what humility, what true diſcretion the ſoule is endowed withall, untill it receive the triall of injuries. He that in ſuch caſe can keepe himſelfe within compaſſe, that his words be neither many nor violent, ſhewes that he hath ſome command of himſelfe, and ſome feeling acknowledgement of Gods provident government, and his own worthineſſe of far greater evils.
But he that hath never done amplifying ſuch a wrong, and is furious and bitter againſt the offendor, ſhewes that hee hath a great heart that can make the wrong ſo great, and doth not looke to the hand, but to the rod, againſt which hee gives himſelfe to ſhew ſo much diſtemper.
Againe you ſee, that Iacob is even ready patiently to ſit downe by the wrong, and is content now to make himſelfe an Apprentice for another ſeven yeares, rather than he will make a great ſtir, and contend with Laban. We cannot thinke ſo hardly of any times, that there were no Lawes or Governours that would and ſhould have righted this wrong, if Iacob would have made his complaints: but Iacob was from his Fathers houſe, and a ſtranger, and friendleſſe, and therefore thought it more wiſdome to ſit downe and be content with ſomewhat hard conditions, than to make a greater quarrell and contention.
O that we could get our hearts ſtored with a proportion of wiſdome and meekneſſe, ſutable to that of Iacob, even to make us able to devoure wrongs with ſomewhat ill and harſh conſequences, rather than to make a great brawle, ſpecially if we be inferiours alſo, and finde our ſelves likely to mend our ſelves little by contending, ſuch a ſubmiſſive and peaceable diſpoſition will make us capable of a larger bleſſing from God than any wee could get by ſtriving and brawling; and not onelyonly ſo, but would give us more quietneſſe and content in our ſelves, than the either revenging or redreſſing of a wrong another way.
Follow Iacob therefore in this his carriage towards his Father in Law.
And now we finde Iacob a ſervant, and that for fourteen yeares: hee married the two daughters within a few moneths after his comming thither, as may be demonſtrated by the ages of the children, by name of Ioſeph the youngeſt, who was ſeventeene when hee was ſold into Aegypt, and thirty when he ſtood before Pharaoh firſt, and lived after, ſeven yeares of plenty, and then two yeares of ſcarcity; that is, thirty nine in all, and then was Iacob one hundred and thirty. So that Iacob was ninty and one yeares of age when he begate him, and that was in the laſt of the fourteene yeares agreed upon, for by and by upon his birth, Iacob would have laboured for his owne houſe, and Laban agrees upon wages. Therefore hee was ſeventy and ſeven yeares or thereabouts, when he came to Laban, and being of that age, it was not likely that he would live ſo long unmarried afore hee tooke a wife.
Againe, betwixt Iacobs going to Padan, and returning, were but two yeares at the moſt, and then was Ioſeph ſeven yeares old, for hee was borne toward the end of the fourteenth yeare; and if Iacob had not married Leah till ſeven yeares were ended, the eldeſt of Iacobs ſonnes could be but ſeven yeares at moſt elder than hee; that is, fourteene yeares, and Ioſeph was thirty and nine yeares when Iacob came to him, or thereabouts; Therefore, the eldeſt of Iacobs ſonnes at that time was but forty and ſix, and Iudah was the fourth of the ſame mother; ſo he muſt be but forty and two, or thereabouts, and yet had he three ſonnes marriageable before he begate Pharez, and Pharez had two ſonnes when they went downe to Aegypt. Allow Iudah to marry at fifteene, Er at fifteene, and let Thamar waite but two yeares for the third ſonne, now Iudah was thirty and two: Let Pharez marry at fifteene, and have two ſonnes in two yeares, that is ſeventeene, ſo have we forty and nine yeares: and therefore ſeeing greater haſte could not be made, at leaſt ſo many yeares did paſſe betwixt, and that will come to juſt ſeven yeares more than the time will amount too, if Iacob married at the end of ſeven yeares; therefore he married the firſt yeare.
But whenſoever he married, in making himſelfe a ſon in Law, he made himſelfe an hired ſervant too; now how did he carry himſelfe as a ſervant.
5. He was diligent and faithfull in his ſervice to Laban.Firſt, with all diligence.
Secondly, faithfulneſſe.
For he followed his maſters buſineſſe painfully, and conſtantly, and ordered himſelfe towards them moſt innocently, and ſo made his little, much, through the bleſſing of God upon his labour and fidelity.
Now theſe duties appertaine to all ſervants, and are required of S. Paul, ſaying, doing Service with good will, and not with eye ſervice, as men pleaſers, but with ſingleneſſe of heart, fearing God, and ſhewing all good faithfulneſſe, that the name of God be not evill ſpoken of. And ſeeing God would have families maintained, and a diſtinction of Maſter, and Servants in the families, it was requiſite that he ſhould oblige ſervants to theſe duties, for upon the proſperity of families depends the welfare of Townes and Countries, and ſo of the whole World.
An houſe in which good ſervants live, proſpers; but idle and untruſty ſervants quickly bring it to nought; God therefore that made all things for good, welfare, and proſperity, muſt needs, according to the rules of his own wiſdome, fit the means to the end, and require ſervants in this manner to governe themſelves to their Governours.
Now you that have been ſervants formerly, which hath beene the ſtate and condition of the greater number amongſt you; Conſider what ſervants you have been, let not your younger dayes be paſſed over forgetfully.
It is a principall part of an aged mans duty to looke backe upon his former times, and to finde out the miſtakes of his youth, that by humbling himſelfe for them, he may attaine pardon from God.
Loe this duty now, and if you can remember your ſelves to have been ſlothfull, waſtfull, undutifull ſervants, as far unlike to Iacob, as blacke and white are unlike each to other; then take time to preſent your ſelves before God, and judging your ſelves for ſuch injuriouſneſſe, beg pardon and remiſſion, and reſolve againſt the like corruptions of your preſent places.
And you who finde that God did inable you in that eſtate to ſhew your ſelves diligent and truſty, give God the glory, and rejoyce in his great goodneſſe, that gave you not over to the unbridledneſſe of your evill natures.
An aged man, whoſe youth hath been indifferently well ordered, hath great cauſe to bleſſe Gods name that gave him not over to the licentiouſneſſe of that age. And all you that be ſervants, muſt pray to God that he would make you good and conſcionable ſervants, that not alone out of love to your owne reputation, and a deſire to thrive in the world, that you may be painfull and truſty, but out of a deſire and intention to pleaſe God in your places and callings; for S. Paul would have ſervants to remember, that They ſerve the Lord Chriſt, and To looke unto the immortall inheritance, with which he will reward them, as well as thoſe that ſerve him in higher callings.
Again, He diſcovered a great deale of patience,6. He was patient and gentle to Laban, though hee changed his wages. and gentleneſſe towards him, for Laban was fickle and inconſtant, and changed his wages many times, he ſaith ten times I ſuppoſe, uſing by a wonted figure, a certaine number for an uncertaine. But Iacob devoures this wrong patiently, doth not expoſtulate with him, nor ſhew himſelfe ſharp or bitter, but puts it over without words, and goes not from him through diſcontent, till God by an Angel bid him goe to his Fathers houſe againe.
So ſhould ſervants ſhew themſelves gentle to their ungentle maſters that are unkinde and injurious to them, and doe not uſe them ſo well as equity requireth, and not be clamorous and violent againſt them. But moſt ſervants, though they receive no hard meaſure, but alone are juſtly reproved and corrected for their faults, are ſo impatient that they cannot beare it, but make falſe and harſh complaints, and are ſo imbittered and diſcontented, that they ſtraight reſolve to run away, and cannot bring themſelves to ſtoope: theſe are of a contrary ſpirit to Iacob.
7. In the concluſion, when he parted from him, he ſhewed moderation of his Paſſions.Now laſtly, in the cloze of all, when Iacob went from his Father in Law, he ſhewed himſelfe a man, that though hee were ſenſible of injuries, could yet moderate his paſſions, and keep anger within due limits; for hee chid with him indeed, and was angry againſt him, which any man may lawfully doe againſt him that ſeekes to doe him hurt; but he doth not raile at him, nor give him foule language, only he telleth him before their common friends, of his former and evill uſage; acknowledging Gods goodneſſe in preſerving him from his rage.
O that we could learne of him to be ſo farre maſters of our ſelves, that when juſt occaſion of anger doth offer it ſelfe, wee might then command our ſelves to forbeare bitter and reviling ſpeeches, and not be ſo tranſported beyond our ſelves, as to raile, ſweare, curſe, threaten, and it may be worſe than all this. Moſt men, when anger begins to boile, forget almoſt that they be men, altogether that they be Chriſtian men, and are ſo madded, that they care not what vile language proceeds out of their mouthes, and what ſharpneſſe of a razor they diſcover in their tongues; …erifying that of S. Iames, That the tongue is ſet on fire of hell, and it ſelfe ſets on fire the whole courſe of nature; and that though our Saviour have ſomanifeſtly adjudged to hell, him that doth raile at his brother with the name of Foole.
See your folly and pride in this venting of diſtempered anger, and bewaile it, and now learne of Gods faithfull ſervant Iacob (ſo honourable a Patriarch, that by him the whole Church is called Iacob and Iſrael) to be ſo angry, as not to ſin by being driven forth into bitterneſſe of carriage.
He was quickly pacified with his Father in Law.But laſt of all, he was ſo quickly pacified, that when his Father did alone intimate (and not plainly make) a confeſſion of his fault, by requeſting a Covenant of peace betwixt them, quickly without any words he condeſcended, and makes a feaſt for Laban and the reſt, and confirmes the Covenant by an oath, as you may reade it in Gen. 31.45. to the end.
Here is a man of a quiet ſpirit indeed! His Father in Law had wronged him formerly, and preſently, by purſuing him, and by charging him to have ſtolne his Idols, which he fooliſhly calleth gods, yet he had ſo ſoon forgotten all this, as at the firſt word to imbrace an offer of reconciliation, and to enter into a Covenant with him of peaceable carriage to himſelfe and his daughters. It is a moſt excellent grace to be quickly and eaſily pacified, and to blot out the remembrance of wrongs, and to carry himſelfe lovingly to ſuch a man as hath offered him hard meaſure, and that alſo many times, even as if he had received no ſuch injury from him.
This is to imitate God and our Lord Ieſus Chriſt, who doth ſo forgive us, and a ſurer proofe of an humble and diſcreet ſpirit wee cannot have any other.
O you that finde your ſelves of a bitter revengefull ſpirit, that if you have been wrongfully entreated know not how to forget it, know not how to forbeare taking all advantages of requiting like for like: See how contrary you be to this godly man, and entertaine even anger and deteſtation againſt your ſelves for ſuch maliciouſneſſe, and labour now ſo to preſſe upon your ſelves the Commandement of God, and example both of God and good men withall, beſeeching the Lord by his Spirit to worke the like gentleneſſe, long-ſuffering, and meekneſſe in you, that you alſo may bee eaſily pacified, and ſo ſoone able to quench the apprehenſion of injuries. Let us profit by good examples, and frame to the diſcharge of theſe duties, which the precept of God telleth us that we ought to doe, and the practiſe of godly men aſſureth us they may be done. If a thing be required, and poſſible, why ſhould we not addreſſe our ſelves unto it?
So much of Iacobs vertuous behaviour to his Superiours:
Now conſider of his demeanour to his brother Eſau.
He uſeth all ſubmiſſive geſture and loving carriage to pacifie his anger, as we have ſhewed you before:9 He uſeth all ſubmiſſive geſtures ond loving carriage to pacifie his Brother Eſau's anger. then we commended him for his prudence and diſcretion to ſave himſelfe; here we are to commend him for his exceeding ſubmiſſive and winning carriage to his brother.
Iacob was not deſtitute of meanes to have hired as many ſouldiers as Eſau brought with him, or ſome meanes he might have be thought himſelfe of whereby to reſiſt him; but he chooſeth rather to ſtoope and pacifie him by the faireſt wayes he could. God commandeth his people to offer termes of peace before they beſieged a City.
Surely, ſubmiſſive and melting carriage is the beſt way to pacifie wrath, and we muſt ſeek to that courſe firſt, not alone, when wee bee over marched with an enemy, but even then when we have power in our hands to ſave our ſelves by force, as wee ſee in Iephta towards the King of Ammon. But ſo ſturdy of nature be ſome, yea many, that they would rather expoſe themſelves to the rage of an Eſau, than have ſo bowed, they count it a baſeneſſe of minde to ſtoop and fall downe before another, having ſuch a blinde eye that they cannot diſtinguiſh betwixt humility and abjectnes. He that yeelds ſubmiſſive and pacifying words and geſtures, is humble: he that ſtoops ſo low as to pleaſe another, he is abaſed.
And ſo much for Iacobs vertues to Eſau.
Now towards his owne Family:
Firſt, in generall conſidered, He is carefull to provide for it.
Secondly, to pray for it.
Thirdly, to purge it from ſin.
10 He is carefull to provide for his owne Family.Firſt, to provide for it, for you ſhall ſee him returning this anſwer to his Father in Law after the end of his two apprentiſhips, When ſhall I provide for mine owne houſe, Gen. 30.30. When ſhall I doe or work alſo for mine owne houſe. Iacob had a rich Father in Law, Laban, and and a rich Father, Iſaac, and yet will not he caſt himſelfe upon them to provide for his wife and children, but himſelfe will worke for that end: This is a thing required of all men by the light of nature, as well as by the Lawes of God, to make proviſion of things needfull for their families.
All thoſe beaſts and birds which live by couples, and are not ſold over to promiſcuous generation, doe provide holes and neſts for their young, and joyne to maintaine them when they be young: See you not the poore Rookes now in the height of the trees preaching to you this duty with ſo loud croakings? that you can ſcarce paſſe by a Grove, but that inarticulate language will admoniſh you; how quiet be they all the Winter, and other ſeaſons? But when the Spring comes, and that now nature prompts them to procreate youngs they are ſo diligent to build neſts, and to hatch the young, and to feed them till they can ſhift for themſelves, that no houre ſees them idle, or ceaſing from that duty; you may ſee the ſame in the poore Starlings: Seeing they be here, I will commend them to you for maſters of this duty, early and late they be cloſe at this worke (taking indeed a little time morning and evening to ſit and chirp out their merry tune, as if they would teach you to take time for the praiſing of God, however urgent your buſineſſe may ſeeme to be) but elſe all day long, flying too and fro with food to put into the mouthes of their gaping young.
Can you ſee theſe things and not be inſtructed to good husbandry? S. Paul calls him worſe than an Infidell, that doth not labour for his family, to provide it neceſſaries. He might have gone a little further, and called him worſe than the feathered fowle, and the bruite beaſts; for even Foxes, Wolves, Beares, and Lions have this care ingraffed in them by nature.
Now therefore, you unnaturall, ſlothfull, waſtfull Fathers and Mothers that are ſo wickedly given over to idleneſſe, and drunkenneſſe, or gaming, or other looſneſſe, that you either will not worke at all, or elſe will not work for your Families, but your luſts to ſpend it on them. I pray you at length be aſhamed of ſuch worſe than brutiſh diſtemper of minde, and more than beaſt-like miſdemeanour; what account can you give to God when he ſhall call you to an account?
Where was your naturall affection to your owne bodies and bowels? where was your dutifull obedience to the Law of God and Nature, and the Lawes of well ordered Common wealths? where were your wits and your conſciences? and where be they that you live more ſinfully and ſcandalouſly than the ignorant. Goe home I beſeech you with ſhame and ſorrow in your hearts and countenances, be not hardened againſt this reproofe, after ſo many former reproofes; but fall downe before God, condemning your ſelves to the pit of Hell for ſuch your unthriftineſſe, and confeſſing your owne extreme ſlavery to ſinne, and unfitneſſe to mend that or any other fault, beſeech the living God to reforme you by his Spirit, and to pardon you by the bloud of his Sonne, and even beleeve his promiſe that he will grant your prayers, and heale your Soules, and forgive your ſinnes for his Sonnes ſake; and ſo in Faith to his promiſes, and Obedience to his Commandements, ſet about the reformation of this and other faults; and ceaſe not praying, repenting, ſtriving, and you ſhall prevaile: unthriftineſſe will prove a diſeaſe of exceeding difficult care, but not uncurable: and you whom God hath pleaſed to make good and provident, and thrifty husbands, bleſſe him for it indeed; and withall pray him to order you ſo in labouring for your families, that it may ſhew it ſelfe to be a good Floure, growing up as a Fruit of Gods Spirit; not as a Weed ſpringing up from a corrupt, though reſtrained Nature, by going into exceſſe, making you ſo eager in providing for your houſes, as that you become niggardly unjuſt, or otherwiſe exceſſive. For the worldly minded man, though hee live in better reputation on Earth, hath no better reputation in Heaven than the waſte-good: nor ſhall have leſſe torment in Hell, ſeeing the worldly minded are enemies to God, as well as the ſenſuall minded. So Iacob provided for his family.
Now hee prayes for them,11. Hee prayes for his family. as you ſee hee did when Iſaac came againſt him; Save me, for I feare leſt he come and ſtrike the Mother with the Children. Parents muſt bleſſe their children; and in this ſence alſo the whole families, and cry to God for proſperity and peace. If the Apoſtles bee bidden to pronounce peace, ſurely then wee muſt pray for it. If S. Paul prayed for the houſhold of Oneſiphorus, were it not a wonder that Oneſiphorus ſhould not pray for his owne houſhold? You Governours, ſhew your ſelves religious as well as thrifty: call upon God for the people committed to your charge: If publque ſupplications muſt be made for all men, ſurely then even man muſt privatly pray for them that are his owne. Be not prophane, content not your ſelves alone to labour and toyle for your families; but viſit the Throne of Grace in their behalfe, and call earneſtly upon God to ſave them chiefly from ſinne and wickedneſſe.
Further, Iacob purged his family, as you have it, Gen 35.2.12 He purged his family. to the requiring them to put away the falſe gods, and to bee cleane, and change their garments, and then having received of them all their idolatrous and ſuperſtitious trinkets, hee buried them under the Oake mentioned there.
O that all Parents would be carefull to clenſe all vices out of their houſes, as well as Idolatry, and this as well as other vices.
But Parents are moſt times too too careleſſe of their families and ſee and winke at their ſinnes, their undecent behaviour, ryot, idleneſſe, diſguiſed attire, and any naughtineſſe that doth not bring forth great diſcredit in the World. Purifie your houſes, and ſo ſee the faults, as to chaſe them out, and call your people to amendment, to cleanneſſe, to changing their garments; if they be proud, vaine, fooliſh, as well as if they be ſuperſtitious.
13. He inſtructed his family, & brought them to the Worſhip of God.Laſtly, Iacob inſtructed his people here, and called them to the worſhip of the true God, telling them that he would goe to Bethel, and make an Altar to God that had fulfilled his vow, and met him when he fled from Eſau. Wee ſhould all call upon our families, and bring them to Gods Worſhip, and labour to inſtruct them therein, that they may be able to performe it holily and fruitfully: Surely, had not Iacob taught his people what Duty they did owe to God in theſe ſacrifices, and how to performe them in ſpirituall manner, he muſt have endeavoured onelyonly to make them hypocriticall abuſers of Gods ſervice.
So much for Iacobs regard to his whole family.
Now ſee how he ſhewed himſelfe in particular to his Wives and Ghildren.
14. Jacob was a very kinde Husband to all his Wives.To his Wives. Hee was undoubtedly a very kinde Husband to them all; for we read of no jarres or brawles.
O that Husbands would live void of contention with their Wives! O that their houſes might be peaceable! It is a forerunner of ruine, when an houſe is divided againſt it ſelfe. But ſpecially towards Rachael it is noted how hee loved her, Gen. 29.30. that is, very much more than the reſt. Indeed he had cauſe, ſhe was his true Wife for whom hee firſt agreed, Leah was forced upon him, he might lawfully have refuſed her; yea, and had not the cuſtome of the times tolerated poligamy, hee muſt have refuſed her and taken Rachael, for whom hee made his agreement, and ſo in a ſort contracted himſelfe too.
Now the light that hath ſhewed it ſelfe amongſt us, cauſeth that poligamy is baniſhed; therefore every one amongſt us is bound to love his Wife as Iacob did Rachael, which is alſo the ſpeciall commandement. Woe unto thoſe Husbands therefore that what ſhew of love ſoever they make unto their Wives at firſt; yet within a while are ſo ſowre and churliſh unto them, that they ſhew an extinguiſhment of love to have befallen them. So farre as any man faileth of loving his Wife, he muſt alſo faile of loving God: It is poſſible to love the Wife and not God, but to love God and not the wife is impoſſible. Therefore now you huſbands ſtrive to love your wives: and you Wives carry your ſelves ſo reſpectively and humbly, as to win love at your husbands hands. Nothing but this can make you live happily together; all riches, honours, pleaſures, be no farther ſoundly comfortable, than the huſband and wife are loving each to other.
Now God can give love to them that aske, as well as wiſdome,Iacob was duly angry with his wife. Gen. 30.1, 2. and let him that would love his wife, pray for it, and withall withdraw his heart from ſtrange women. But againe, Iacob could be duly angry with his wife, and reprove her for her fault, for when ſhe in a great rage cals to him for children, and would die if ſhe had none. He is angry at her, but with ſuch moderation, that he gives her a due reproofe, but no diſtempered language, ſaying, Am I in Gods ſtead, that hath withholden from thee the fruit of the wombe. As Iacob tempered his anger towards his Father in Law; ſo towards his wife, he is indeed moved with ſome paſſion, but it doth not carry him to any violence, or to inordinate ſharpneſſe. Here husbands muſt learne to follow this vertuous man, if there be juſt cauſe of being angry at the wife in regard of ſome great over-ſhooting her ſelfe towards themſelves or others, they may be angry, but their anger muſt be ſo kept downe by love, that they may not be bitter, which the Apoſtle doth preciſely forbid to husbands; they muſt blame the fault, but not admixe words, to ſhew alienation of heart for the faults ſake.
Two things husbands muſt looke to in reſpect of this anger towards their wives:Husbands muſt look to two things in reſpect of their anger to their wives.
Firſt, that it ariſe not but from ſome plaine and evident fault, ſuch as you ſee here in the Text; ſhe began to fall out with him for want of children, as if it had been his fault that ſhee conceived not as her ſiſter did.
Secondly, that it produce not tartneſſe and reproachfull ſpeeches, and a conſtant ſowreneſſe, but alone a due and fit reproofe, as here alſo. Happy men that can ſo guide anger, and their tongues in anger.
So hath Iacob done the office of a good houſholder in generall, and of a good husband. See now what a kinde Father he was, and what good he performed towards his children.
1. To all of them; then to ſome.Gen. 46.34. & Chap. 47.3
He did two things to them all;
Firſt, he brought them up in a calling, to be Graſiers,16. He brought up his children in a calling. as we call them, to breed Cattell, Sheep, Oxen, Camels, Goats, and the like, wherein himſelfe abounded.
This he might the more eaſily doe,Parents ſould bring up their children in ſome calling, and why. becauſe himſelfe living in the quality of a ſervant to Laban his Father in Law, and having them borne to him in the time of his ſervice, he had fit opportunity to acquaint them with that buſineſſe in which himſelfe was ſo totally imployed. Herein all good Parents are to imitate him, for the duty is neceſſary for the childrens ſake, and for the Common-wealth, and for the Parents owne ſake too.Prov. 22.6. Traine up a childe in the way he ſhould goe; He doth not meane it alone, Catechize him in matters of religion, and good converſation, but alſo in affaires of this world too, becauſe it is a part of his way to live in the world, as well as to know the things that belong to his ſoules health. Wee need not the authority of Scripture for that, for which nature it ſelfe is ſufficient; If God command men to walke orderly, and to eate the labour of their hands, their Parents muſt inure their children to ſuch a walking, and ſee that they obſerve that Commandement of God. If they muſt provide for them food and raiment for the preſent, much more the things that are needfull for their well-being for ever.
Now a calling (an ability to doe ſome profitable thing by which they may maintaine themſelves with the publique advantage) is neceſſary for their well-being in the whole courſe of their lives.
But this duty is requiſite (as I ſaid) Firſt, for the Fathers owne ſake, who ſhall finde them ſo much more dutifull to himſelfe, by how much they have been trained up more painfully, and been more ſerviceable, and under command; even beaſts if they be much in hand, and have a kinde of acquaintance with the maſter, ſo that hee come neare to them, and accuſtome to doe ſomething about them, and to have them doe and ſuffer for him, are much more tame and gentle than thoſe that are never handled, never approached unto; So it muſt needs be alſo with men, they grow rude and barbarous if they be left to themſelves, but more affable and orderly when they are held in, and accuſtomed to walke by rule, as they be when they are trained up in a calling. Indeed ſome kinde of creatures are ſo fierce, that no uſe of handling will quite tame them; but even thoſe are far leſſe fierce than if they were never medled withall: So ſome children are very maſterfull, and diſobedient, even though they be ſet under government, and brought up in ſervice and labour, but how much more violent would they have proved if ſuch care had not a little tempered them? It concernes the Parent to have his children ſubject and apt to be ruled; bringing them up in a calling conduceth much this way, wherefore it is his part not to be wanting to his owne welfare and theirs.
Secondly, this is exceeding commodious to the Commonwealth, promoting the publique good very much: for far fewer perſons degenerate to ſcandalous courſes, and ſuch as trouble the peace of the Common-wealth of thoſe that have been brought up to take paines in ſome vocation, than of thoſe that have been looſly and idly brought up; and if any of thoſe that were accuſtomed to ſome vocation doe degenerate, they are far more eaſily reclaimed, ſeeing the Magiſtrate hath ſome foundation to work upon. The perſon ſo educated can doe ſomething if he will for his maintenance, ſo that here is a poſſibility of redreſſing his diſorders, finde him employment, and over-rule his will, and he is amended; But thoſe that have lived over looſly, and are not able to doe any thing, are almoſt deſperate the Magiſtrate knowes not which way to turne himſelfe to the procuring of his reformation, but by uſing great extremities; for how ſhall he be compelled to doe any thing, that can doe nothing? and to make him learne ſome faculty when he is old, how extreamly difficult is that? So now nothing remaineth but an houſe of Correction, or Gallies, or the like, whereby to force men, which ſhould goe much againſt the hearts of Governours, if any other courſe may ſuffice. Wherefore it concernes Parents as they love the Commonwealth, not to deliver over into the Magiſtrates, ſuch croſſe and crooked pieces as cannot be made fit for any uſe without ſo much hewing.
And for the benefit of the childes ſelfe, it helpeth much to his comfortable living in reſpect of outward abundance, and not being burdenſome to others, and to his civill and orderly living in vertuous manner, and to his religious living when God ſhall call him to true piety; for if he be skilfull in ſome way of maintaining himſelfe, and will apply himſelfe to his calling, he ſhall finde the accompliſhment of Gods promiſes, He that tilleth his ground, ſhall be ſatisfied with bread, Prov. 28.19. & 22, 23.and againe, In all labour there is abundance; but being deſtitute of this ability, how ſhall he but want, unleſſe a very great portion of goods or lands be given him? Yea, he that having lands and goods, hath not skill to imploy them, growes far ſooner waſtfull and unthrifty, and conſumeth his great eſtate, and then is put many times to baſe, many times to ſinfull ſhifts, which had he a good calling he might eſcape. Beſides, labour in a calling ſubdues vice, and he that hath a calling, may be painfull in it, he that hath none, cannot: Yea, if God call any perſon that hath been unprofitably brought up, to the knowledge of himſelfe, ſuch a one ſhall be much more to ſeeke how to live religiouſly, than another that hath ſome imployment; for in not knowing what courſe to take, he is made to ſtand diſtracted, and doubtfull of his courſe, and ſo full of vexation and unquietneſſe. Now all you Parents, that have neglected your children very much, and ſuffered them to trifle out all that golden ſeaſon of youth, in which they ſhould have fitted themſelves for a profitable and comfortable life in elder dayes, be aſhamed; you have been ſo fooliſh, as not alone to tranſgreſſe the duty of Chriſtians, but even that which the heathens have done: You have been cauſes of your childrens miſery, and the Common-wealth too, and if it proceed not from ſome other cauſe then from wiſdome, your children muſt be but burdens and diſeaſes to themſelves, and the world. Rich Parents are ſometimes guilty of this fault, for they thinke they ſhall leave them ſufficient to maintaine them though they doe nothing, and therefore intend them not to any vocation, not conſidering how ſoon the Lord can empty a full Veſſell, and make the River Iordan, yea, the red Sea dry as dry ground, and then what will become of their children? Yea, as not conſidering that to leave children much wealth, and not ſome ſufficiency for good imployment of themſelves, is to leave them furniſhed to doe themſelves hurt and others, and to bring all to nought quickly. But many of the poorer ranke are guilty of this fault too, who give themſelves ſo to unthriftineſſe, that they cannot beſtow ſo much as reading and writing on them, much leſſe ſome higher calling to which theſe ſhould fit them. If any mans unpreventable poverty diſable him, we blame him not for that to which neceſſity compels him, only ſo that he pull not that neceſſity on himſelfe: but he that in a poore eſtate hath not ſome care to bring up his children to worke, and if he cannot effect it himſelfe, doth not herein ſeeke help of the publique and able perſons, is not ſo good a Parent as nature will teach him that he ſhould; therefore now I commend Iacobs patterne to your eyes, and pray you to cut out your lives according to his ſcantling: Be not wanting to your childrens welfare, the common proſperity, and your owne comfort. Let not others have cauſe to beſtow upon you the reproofe of Solomon. A childe left to himſelfe, Prov. 29.15.maketh his Mother aſhamed; and what is hee but left to himſelfe and the devill, that is not acquainted with any profitable employment in a calling? And let me ſpeake ſomething to children in this behalfe: If Parents take never ſo due care, and children will caſt off the yoake, what can the Parents doe? Therefore you muſt learne you ſelves to practiſe ſubjection to your Parents; as in all other things, ſo in this.
Be carefull in the callings wherein your Parents have thought fit to place you, that you may get ability in them to doe good to your ſelves and others. The inconveniences that elſe will preſſe you hereafter ſhall prove more burden ſome unto your conſciences, when you ſhall be upbraided with theſe thoughts, ah, I might have done well but for mine owne wilfulneſſe, had I anſwered my Parents care and coſt, it would not have been thus evill with me.
17. He bleſſed all his children. Gen. 49.28.But now to a ſecond duty performed to them all: Hee bleſſed them all according to their ſeverall bleſſings, as is noted of him, that is, he pronounced in Gods name, and by way of promiſe from him, what good things God would doe for each of them in his poſterity that was to come after him. For a mans ſelfe is bleſſed, when hee is aſſured that benefits ſhall be granted to his childrens children in future generations.
We muſt bleſs our children, though not as he did.Now in this way of bleſſing we cannot imitate him, becauſe wee want the Spirit of propheſie to foretell future events; but there is a way of bleſſing which lyeth upon each of us; we muſt pray for a bleſſing to our children, and to our poſterity after us, and muſt carry our ſelves ſo religiouſly, and righteouſly, that we may procure a bleſſing to them by vertue of Gods promiſe to the ſeed of the righteous. A good man walketh in his integrity, Prov 20 7.and his children ſhall be bleſſed after him: and Bleſſed is the man that feareth the Lord, Pſal. 12.1.his children ſhall be like Olive plants. Loe how you muſt bleſſe your children, feare God, walke uprightly, and then ſhall you conveigh a bleſſing to them.
And ſo it is ſaid, He is ever mercifull, and lendeth, Pſal. 37.26.and his ſeed is bleſſed. There cannot be a better Counſellor than Gods Spirit; ſee the way of bleſſing your children, and you that have curſed your children, (as many a Father hath done both with bitter curſes in word, and alſo by walking in a way of curſedneſſe) abhorre your ſelves that have walked into a way quite contrary to that wherein Iacob did walk. The Lord hath appointed, that the Son which curſeth the Father ſhould die the death. Although the Parent owe not ſo much reſpect, reverence, and gratitude to the childe as on the other ſide, yet ſure hee doth owe as much love (and this curſing contradicteth love, becauſe to love is to wiſh well, and to curſe, is to wiſh ill) therefore God will puniſh him ſeverely alſo, that curſeth his children: I doe not meane, him that in Gods name doth pronounce a curſe againſt them, but him that in his fury doth make ſome ill wiſh againſt them.
O how unnaturall is that man, who doth worſe than ever it was heard that any bruit beaſt hath done yet! that is, in a rage teareth his owne children in pieces. If it be a proofe of an unſanctified man, that His mouth is full of curſing and bitterneſſe; then ſure he is extreamely unſanctified, that curſeth his owne children; for that mouth is full of curſing to the very brim, that will daſh over againſt the fruit of ones owne body. But you that have not yet caſt off all, ſo much as likeneſſe to Chriſtianity, I pray you learne of ſo holy a man; Bleſſe your children in your kinde, as he did in his: live not in ſo wicked courſes, as may curſe your ſeed and root them out to deſtruction. If you deſire that God ſhould grant proſperity to your off-ſpring, walke in the wayes of his Commandements.
Intereſt your ſelves into his promiſes, by being upright and mercifull, and following every good way.
But I proceed to let you ſee what Iacob did to ſome of his children in particular.
Firſt, Simeon and Levi that had committed a great murder,18. He reproved Simeon and Levi for their murder. Gen. 34.30. hee reproved them, although indeed I thinke with too much lenity, ſayin, Ye have troubled me, &c. In which words he aggravates the fault from the miſchiefe it was like to bring upon himſelfe, not mentioning the ſinfulneſſe againſt God, perhaps becauſe he ſaw their temper to be ſuch, that they would little regard the ſin, but would be ſomewhat moved with the danger; but on his death-bed he is juſtly ſevere, ſaying, Curſed be their rage, for it was fierce; and their fury, Gen. 49.7.for it was cruell: as in the former verſe he had ſaid, O my ſoule, come not thou into their ſecret; therefore alſo doth he diſinherite them, ſaying, I will divide them, &c.
They ſhall be but a poore and deſpiſed Tribe, and not inherite an intire portion.
And Reuben for his inceſt.So likewiſe for Reuben, who had defiled his bed; we reade of nothing he ſaid to him before, yet on his deathbed he deprives and diſinherites him for it,Gen. 49.3, 4. Thou ſhalt not excell; meaning, ſhall not have the double portion, and preheminence that belongeth to the firſt-borne, becauſe thou wenteſt up to thy Fathers bed. Doe you not thinke that it did put Simeon, Levi, and Reuben, the three eldeſt ſons unto ſorrow and ſhame? when they heard theſe words from their now dying Fathers mouth; you have been inceſtuouſly lewd Reuben, therefore you ſhall not be mine heire; and you Simeon and Levi were furiouſly revengefull, therefore neither ſhall the bleſſing bee yours.
All Parents muſt learne to admoniſh and reprove their children for their faults, and to chaſtiſe them alſo, and ſhew their diſlike of their faults, though for ſome neceſſary circumſtances wee bee not bound to follow Iacob, yet for the matter of the duty wee muſt follow him.
If our children give themſelves to ſinfull courſes, wee muſt call them to us, chide them, ſhew our diſpleaſure againſt them, diminiſh the teſtimonies of our love, which elſe wee ſhould ſhew, and by that meanes helpe forward their repentance ſo much as may be.
Eſpecially, when a man lies on his death-bed, hee ſhould not forget then to leave ſome ſuch words ſticking in his childrens mindes, as may cauſe them more ſeriouſly to bee humbled, that if they have not yet been duly ſorrowfull, they may then begin to be humbled at the conſideration of a Parents dying words; if they have, yet they may make their humiliation more deep and piercing.
He greatly loved Ioſeph and Benjamin, and why.But for Ioſeph and Benjamin, he loved them both exceedingly more than any of their brethren: Partly, becauſe they were the ſons of his beſt beloved wife; partly becauſe they were his youngeſt children, dillings as we call them; and chiefly, becauſe they were the beſt of his children, at leaſt, Ioſeph was, and for Benjamin he was the leaſt evill, if he did not ſhew any great vertue. What affection grew towards theſe, in thoſe two former reſpects, is but a thing naturall. It is naturall to love the youngeſt, becauſe when they bee young, no expectation of more is left; and becauſe the elder being growne up, have not ſo much preſent occaſion of being ſtill in hand, and of receiving of thoſe kinde of teſtimonies of love, and becauſe the youngeſt being leaſt able to helpe themſelves, doe call the Parents heart more towards them. It is alſo naturall to love the children of them very well, whoſe owne ſelves one hath ſo loved.
If therefore one doe follow nature in theſe particulars, he is not to bee blamed. OnelyOnly this you muſt obſerve, that Iacobs love to Rachels children made him not neglect Leahs quite, or be careleſſe of doing for them what became him to doe.
Take heed you Parents that have had, or may have more wives ſucceſſively, though not together, that the preſent wife (who if her ill carriage hinder not, muſt needs be beſt beloved, becauſe ſhe is preſent to receive love, and to requite it) I ſay, that the preſent wife make you not neglect or wrong the dead wives children; If it doe, God may croſſe you in the children of the living. God hath expreſly taken order for this caſe, and given this Commandement in the Law, If a man have two wives, one beloved, the other hated; that is,Deut. 21.15, 16, 17. comparatively hated, leſſe loved, and children by them both; he ſhall not give the birth right from the ſonne of the leſſe loved, if he be firſt borne, to the ſonne of the more loved, but ſhall acknowledge him for the heire, which is ſo, though his mother finde leſſe favour in his eyes.
It is a great fault, and ſhewes a man is led by paſſion, not by reaſon, when he ſuffers his affections to be miſguided by ſuch reſpects, as in true judgement ſhould not over-rule them. But to love the childe the better for the mothers ſake, is no way unwarrantable, ſo that it be not with ſuch an exceſſive love as produceth injury or neglect againſt the reſt: Only one thing common now amongſt us, I muſt not let paſſe without a kinde of wondring how it ſhould come to paſſe that many with us hate the Mother, yet dote of the childe, or hate the Father, yet be fond of the Son.
Surely either the bad carriage of the Parent quencheth affection, or elſe to loath the roote, and love the fruit, is a thing no way conformable to right reaſon.
But Iacob is much to bee commended for that be loved Ioſeph moſt for his goodneſſe; Hee was his beſt ſonne, and hee amongſt all that were come to any growth, did ſhew forth the feare of God early. That ſhould rule the love of Parents to their children moſt of all, where they ſee moſt holineſſe and feare of God, there ſhould they beare moſt affection.
For as any thing is moſt lovely, ſo with due reſervation of other reſpects, moſt love ſhould bee ſhewed: as if I have five children, all being children, and one having moſt grace, ſhould be moſt loved, becauſe grace makes moſt lovely, ſeeing it proves a man to bee loved of God, therefore muſt that childe be loved more than any of the reſt, and ſo in other like reſpects; The moſt gracious kinſman, the moſt gracious neighbour, the moſt gracious poore man.
They therefore are even rotten in naughtineſſe, that love the moſt godly children leaſt, yea, that hate ſuch; and they are but weake in goodneſſe ſure, whoſe loves are drawne more by baſe attractives, than by grace.
Surely, the liker we be to God in our love and hatred, the better we be, and the more unlike the worſe.
Therefore Iacob gave the double portion of Land to Ioſephs ſtock, which was one of the dignities attending the firſt borne; and the preheminence of government he gave to Iudah, becauſe he knew that Chriſt, the Ruler of the Church was to come of him, and ſo was led by due reaſon in both his bequeſts.
And of Iacobs vertues to his Domeſticks you have heard: now how he is to ſtrangers.
18. He curteouſly ſaluteth men of his own profeſſion. Gen. 29.4.We have but two paſſages of his carriage that way, which come to my minde; Firſt, thoſe that he met withall at Padan Aram when he came thither; They were Shepheards, men of his owne profeſſion, and he curteouſly ſaluteth them, and carrieth himſelfe with a kinde of familiarneſſe towards them, for he calleth them brethren, demands where they dwell, enquires of them about his Vncles welfare, and gives them husbandly counſell about their cattell: and ſo ſhould every man ſtand diſpoſed to men, as they be men, though dwelling many miles diſtant from him, he ſhould ſhew himſelfe amiable, meeke, loving, ready to ſalute them with good words, and titles, and to ſpeake lovingly to them, to give them good advice, and to doe any other good office, as occaſion may offer it ſelfe. We are commanded to Shew all meekneſſe to all men, and to Keepe peace with all men, and beſides brotherly love, To be charitable to all, and to account a ſtranger a neighbour, in loving him as our ſelves. For God hath made all mankinde of one blood, and knit them together in divers common bands. All be of one kinde, all of one Parent, matter, form, all redeemed with one blood, wherefore all muſt be loved, and kindly dealt with.
They therefore who are churliſh, ſowre, crabbed to ſtrangers, and can ſcarce ſpeake to them in any curteous accent, yea, that are apt if they meet with ſuch, to give them flouts and taunts, rather than any good words, and to offer them injury, rather than to help them with any good advice, are worthy to be called Swine, rather than Men. For even beaſts themſelves ſhew ſome reſpect unto them of the ſame kinde, more than thoſe of another, unleſſe it be ſome moſt fierce beaſts, and when occaſion of quarrell falleth out betwixt them.
And let me now commend the vertue of humanity unto you, that is, of being ready to ſhew love to man, as he is man, and becauſe he is a man, one made after Gods owne image, and proceeding out of the ſame common roote. We all met in Adams loynes, and in Noahs; let us therefore doe good even to ſtrangers. This good will which is communicated to ſuch, ſavours leaſt of ſelf-love, and of ſelf-reſpect, and is therefore the more to be commended. It tends to the uniting of the common body of the world together, and to make all mankinde happy.
And brethren, are not all (as they are men) equally deare to God? why therefore ſhould not all be in ſome meaſure deare to each other, I meane equally deare in reſpect of the common work of Creation.
But Iacob here ſhewed ſpecially love to Rachel, for he ſalutes her;19. He ſhewed ſpeciall love to Rachel his kinſwoman. and takes paines to water her Sheepe. Surely a neare kinſwoman may challenge and muſt have a larger portion of love than a meere ſtranger, and he that is not ſomewhat moved by the title of Vncle, Couſin, and ſo forth, will ſcarce be moved by that of a man: they be therefore in ſome degree deſtitute of naturall affection, who are led nothing by kindred, unleſſe there be ſome riches found with a kinſman, by which he may doe them ſome credit or advantage.
Let none of you be ſo, but ſhew due reſpect to a kinſman or kinſwoman, rich or poore; for maiſt not thou need their kindneſſe hereafter, as they thine for the preſent?
And ſo much for Iacobs vertues to theſe ſtrangers.
Now to Pharaoh he was a ſtranger too, but he was a King, and a King that had advanced his ſon Ioſeph: 20. He thanked Pharaoh for his kindneſſe ſhewed to Ioſeph.Wherefore comming and going he bleſſed him, that is, thanked him for his extraordinary kindneſſe to Ioſeph, and all his for Ioſephs ſake, praying God to bleſſe him for it.
So he was a thankfull man, and ready to give thankes for a benefit. So muſt we be to all that have pleaſured us, though they be far leſſe perſons, and have pleaſured us in far leſſer things. And thus of Iacobs vertues.
Now of his faults, which are neither many nor great,His faults. but ſome they were, as there was never any man (except our Lord Ieſus Chriſt) in whom ſome ſin was not found:
Firſt then, he was ſomewhat faulty towards God,1. He was a little forgetfull of his Vow made to God. Gen. 35.1. in that he did ſhew himſelf a little forgetfull of his Vow made to God in his trouble, and deferred the performance of it ſomewhat too long, even till the Lord did force him unto it by a ſore chaſtiſement, and that chaſtiſement would not ſerve to revive his memory, till in a Viſion the Lord ſpake unto him, and wiſhed him to goe to Bethel, and there to reare an Altar unto him, that had appeared to him when hee fled from the face of his brother. It was twenty yeares ſpace betwixt the Vow, and Iacobs returne, ſo that it may ſeeme that Iacob had well neare forgotten the Vow. A good man may grow forgetfull of a Vow in twenty yeares, and indeed omiſſions through forgetfulneſſe and commiſſions through inconſiderateneſſe, are not unwonted in good men. I pray you looke that none of you offend through the ſame example of forgetfulneſſe; indeed there are greater faults, but a good man muſt ſhew his uprightneſſe by forſaking all faults, great as well as ſmall, and ſmall as well as great.
Now let me put you in minde of your former forgetfulneſſe: Is there none of you that hath formerly bound himſelfe to God by a Vow, and hath either deferred wittingly, or put off through forgetfulneſſe the accompliſhment of it? If ſo, let him now be induced to remember himſelfe, and to make all convenient haſt to make good his Vow, for feare the Lord ſend ſome heavy croſſe upon him, and waken his conſcience by terrours. Iacob ſhould have conſidered his promiſe to God ſo ſoone as the Lord had brought him ſafely home to his Fathers houſe, but it ſeemeth he deferred it, for that was the time preſcribed in his Vow.
I pray you doe as Iacob ſhould have done, not as he did, in a thing wherein it is evident that he did amiſſe, and call to minde often the words of Solomon, Eccleſ. 5.3.When thou voweſt a Vow unto the Lord, defer not to pay it, for he hath no pleaſure in fooles; pay what thou oweſt: and before him Moſes in the Law ſaith,Deut. 23.22. Be not ſlack to performe thy Vowes. If you have tyed your ſoules in an oath to God, defer not from day today, bee not forgetfull.
It is a great careleſneſſe to forget a great bond, and to let the paiment be put off from time to time; yet if any man have committed ſuch a ſin, he muſt not be diſcouraged: the ſin is not to be unduly extenuated, nor yet aggravated above meaſure. It is ſuch a fault as calleth for unfained repentance, and that done, ſhall bee pardoned; yea, the moſt wilfull breach of a Vow is pardonable to the penitent.
But other faults he is to be blamed for in reſpect of his Parents:
Gen. 27. tot. 2. He abuſed his old Father with lies and diſſembling. Gen. 27.12.Firſt, he abuſed his old Father with lies and diſſembling; the lie it ſelfe and diſſimulation we meddle not with in it ſelfe, but that hee bare ſo little reſpect unto aged Iſaac, as to goe about to mocke him with tricks and tales. Indeed before his doing of it his conſcience told him, that this was a ſin, and yet he was induced by his Mother to doe it. So he ſinned in this againſt his conſcience.
Have any of you done the like offence, but in a worſe manner, and to a worſe end towards your Fathers, to hide your faults, or to wreſt money from them to ſerve the turne of your inordinate luſts, flapped them in the mouth, as our proverbe is, with leaſings, and abaſed the weakneſſe of their ſences, memory or diſcretion, with cheating tricks. This is a villany, God puniſhed it ſeverely in Iacob, though he did it at his Mothers inſtigation, and that to keep his Father from giving away the bleſſing. How much more muſt God puniſh in you, that perhaps have done it oftner, and that without any ſuch motive, and to far worſe purpoſes?
Come, as you have ſinned with Iacob, repent with him, for though the Scripture doth not rehearſe his repentance in particular, yet becauſe he is commended for faith, wee are ſure that he could not but repent for ſo knowne a ſin, and ſo I beſeech you doe you all that are guilty, and you alſo ſhall be pardoned.
And now doe not embolden your ſelves to ſin any of you by the abuſe of his example, for you ſee into how great miſery this fault caſt him; but rather learne by him to ſhun that which coſt him ſo deare. Iacob had not a former example to terrifie him, as you have his; Iacob had not the Scripture (as you have) to terrifie him: Let our hearts reſolve to hate a ſin, and ſtrive againſt it the more, becauſe in others we may ſee our aptneſſe to it. And let us beware that we paſſe not over-haſty cenſures upon them that have ſo offended, yea, though they have herein neglected the checks of their owne conſciences: We muſt not judge any man as an hypocrite, for any fault that is common to him, with Iacob.
Further, Iacob offended in regard of his mother,Gen. 27. tot. 3. He obeyed his mother againſt Gods Commandement. with an exceſſe of obedience, for he was ruled by her againſt Gods Commandement; ſhe bade him diſſemble and lie, and by her faire words and perſwaſions he was drawne to commit that great ſin of lying. It is an eaſie matter for Inferiours to obey their Governours carnally, not in the Lord, not with reſervation of their duty to God, but a little too unlimitedly, which is a fault that muſt needs be very offenſive to God.
But take heed of this ſin I beſeech you, it is a preferring of man before God, and an act that doth exceeding highly diſhonour God; now ſtrive to worke in your hearts ſuch an high eſteeme of God, that you may be reſolute not to ſin againſt him for the ſake of any man, though never ſo much your Superiour, though never ſo much beloved.
But if you have done otherwiſe, be not diſheartned, but returne unto God with confeſſions and humble petitions, renewing your former purpoſes, and you ſhall be pardoned. For the Lord is at this time as abundant in mercy to all that call upon him, as formerly hee was: Neither let any man ſuffer himſelfe to entertaine too hard a conceit againſt another whom he ſhall ſee to have been either over-intreated, or by threatenings over-borne, to doe ſome evill thing at a Superiours motion; but conſider thine owne weakneſſe, and remember, that even Iacob did ſo too, and that when he was now paſt a childe, for he was at leaſt ſixty yeares when he did this, ſo that no part of the blame can fall on the weakneſſe of youth or childhood.
But in reſpect of his children ſome faults he was guilty of.
Firſt, he did exceſſively love Ioſeph, Gen. 37.3. 4. He loved Ioſeph exceſſively.and indiſcreetly manifeſt his love unto him, ſo that his brethren diſcerning it, were enviouſly diſpoſed to him, and procured him much miſery.
This is a weakneſſe of Parents, not alone to overlove ſome childe above the reſt, but alſo to ſhew it too apparently, to the breeding of envy in the hearts of the reſt, and ſometimes pride and ſelf-conceit in him that findes himſelfe over-loved, and ſo doth miſchiefe both wayes.
Be inſtructed you Parents to moderate your affections to your children, and to each childe, and to moderate the demonſtrations of your affections; let them not be too vehement, too frequent, too fondling.
I know it is in vaine to give this diriction to Parents, for they will not ſee out of the blindneſſe that love worketh, what is too vehement love, and what be too vehement expreſſions of it, and rules to diſcern it can hardly be given. For thoſe of not ſparing them in any ſin, and the like, doe diſcover rather the unſanctity of love in other reſpects, than the exceſſe. It is alone a fleſhly, not a ſpirituall love, when it will ſuffer them to ſin, but it may be exceſſive, though it be not extreamly carnall. Pray to God to diſcover it to you, and to reforme it in you; It is better to love too much than too little, But it is better to ſhew love too little, than to ſhew it too much, eſpecially if it be with partiality.
And Benjamin alſo. Gen. 42.38.Againe, Iacob was ſomewhat tyed towards Benjamin, and would not ſuffer him to goe out of his ſight, for feare leſt evill ſhould betide him by the way, and rather endured to be almoſt ſtarved, than to hazzard him in a journey. This was a little too immoderate love, and feare too; but he had loſt one ſon in a journey, and he is to bee ſomewhat more pittied in this feare, becauſe of that former loſſe; yet at laſt he ſuffered himſelfe to be over-perſwaded by Iudah. Indeed at firſt he was over-peremptory, My ſon ſhall not goe downe: Take heed of theſe faults,To his family. 1. In generall. Gen. 35. 1. How came falſe gods into your family. Gen. 43.6. and 42.36. take heed of being ſo fond and over-fearefull of your children, ſo that you cannot ſuffer them to take neceſſary journies leſt they may miſcarry: and be not over-reſolute in any thing, this I will not doe, that I will not doe; God may have purpoſed that that ſhall be done which thou reſolveſt ſhall not; be not over-ſetled in a purpoſe about things of this nature, for againſt ſinfull deeds a man muſt be reſolute, and it is better to faile of keeping ones reſolution, than not to have it, and that alſo ſtrong.
Iacob he was ſo careleſſe a Governour, that they might commit this great fault without his knowledge.Further, Iacob was a little too wayward with his ſonnes, when he blamed them for telling the Ruler of Aegypt, that he had yet another ſon: we muſt beware of growing pettiſh, becauſe we be croſſed in any thing ſo as to accuſe the faultleſſe, but in ſuch caſe rather looke up to Gods hand, and condemne not thoſe that are guiltleſſe, ſaying, it was long of you, and why did you ſo? when the thing followed alone accidentally, and as we call it, by meere chance; ſo that no foreſight could diſcerne or prevent what would follow.
2. He hated Leah, i. e. comparatively, yet ſhe was the honeſter, and more meeke, and vertuous wife.But Iacob over-lamented Ioſeph too, and ſo becomes an example of exceſſiveneſſe of griefe, which likely will attend upon exceſſive love. One affection put out of tune, brings another into the ſame diſtemper: O take heed of ſuffering this paſſion of over-grieving at a childes death, though ſudden and violent, or any other croſſe to prevaile over you ſo, that you ſhall even ſet your ſelves to grieve, and refuſe to take heart to your ſelves, and uſe your owne reaſon to comfort your ſelves.
The three laſt things concerning Iacob, are his benefits, croſſes, and death.
3. His benefits.Now we muſt ſpeake of the great benefits which God gave to Iacob, which are of two ſorts.
1. Spirituall.Firſt, Spirituall. Secondly, Temporall.
The ſpirituall benefits are of two ſorts.
1. The chiefe and principall.
2. Thoſe that followed hereupon.
The chiefe ſpirituall bleſſing was this,1. He was a godly man. that he made him a godly man, giving him true faith, ſo that he did unfainedly beleeve in God, and was a right godly and religious man. For it is noted of him, that he beleeved in God, and was an heire with Abraham of the ſame promiſes, both concerning the land of Canaan, as a Type, and heaven it ſelfe, the thing figured by the land of Canaan; So Iacob was a true ſervant of God, and member of Chriſt, and inheritour of heaven, and from him the Church is many times called by the name of Iacob and Iſrael. And this is the greateſt good that can be found in this life, in compariſon of which, all other benefits are of no value, and without which, other things are not ſufficient to make a man happy, though he ſhould poſſeſſe them in never ſo great abundance; for what will it advantage a man to win the whole world, and loſe his owne ſoule.
Now therefore we muſt learne moſt earneſtly to ſeeke this benefit which God is ready to give to us, as well as to him. For Iacob was not godly by nature, nor by any power of his owne, but by the free grace of God, and the mighty and ſaving worke of his owne bleſſed Spirit, which Spirit he hath promiſed to all that aske, even as undoubtedly as any tender hearted Father will give food unto his hungry childe that ſhall crave it at his hands.
Let no man be diſcouraged becauſe of the corruption and naughtineſſe of his nature, for the ſame bad and depraved nature was found in Iacob that in himſelfe, ſeeing Iacob alſo was a ſon of Adam, by corrupt nature a childe of wrath, and heire of death as well as any other; but God did circumciſe his heart as well as his fleſh, and made him partaker of the divine nature, by which he prevailed againſt the corruptions that are in the world through luſt. Wherefore let each of us take notice of his owne wickedneſſe, and inability to make himſelfe good, and of his manifold ſins, and inability to procure pardon of them to himſelfe; and let him earneſtly call upon God to worke true repentance, and unfained faith in him, and the Lord will graciouſly worke theſe things in him, as well as in Iacob, and will pardon his ſins, and ſanctifie his ſoule, and make him an inheritour of his heavenly Kingdome.
I beſeech you therefore, bury not your ſelves in the world, and in the ſtudy of earthly things, but Seeke firſt the Kingdome of God, and his righteouſneſſe, and labour to come into the ſtate of grace by meditating on the Goſpell, ſeeing your miſery in your ſelves, and endeavouring to turne unto the Lord.
For in the Church no man is left deſtitute of grace, but through his own default in neglecting the great ſalvation that is there offered unto him.
Againe, thoſe to whom the Lord hath pleaſed to ſhew the ſame goodneſſe, working in them true faith, inabling them to beleeve in his mercy through Chriſt, and to walke in his wayes with truth and uprightneſſe of heart, muſt learne to ſhew themſelves exceeding thankfull to God for this mercy, and ſtrive to take comfort in it, and to walke worthy of it. Bleſſe God with conſtant and daily bleſſings, that hath bleſſed thee with, ſpirituall bleſſings in Chriſt, and rejoyce in the riches of that inheritance to which thou are intereſſed and ſhalt poſſeſſe, whatſoever wants, afflictions, croſſes thou maiſt bee exerciſed withall; yet be glad in the Lord, and count thy ſelfe an happy man, becauſe the Lord hath granted thee that which may abundantly ſatisfie thy ſoule in the want of all outward things, and ſupport thee in all afflictions and miſeries, and countervaile, and more then overweigh all manner of calamities. Let not the rich man rejoyce in his riches, nor the wiſe man in his wiſdome, nor the ſtrong man in his ſtrength, nor any man in any terrene thing he hath, but Let him that rejoyceth, rejoyce in this, that he knoweth me ſaith the Lord. It is our duty to raiſe up our hearts ſo, that no earthly adverſity may coole or damp our prayers, and diſmay our hearts, and fill us with anguiſh and grief, and that no outward benefits may glut and ſatt our hearts, and turne us away from taking comfort in this true and everlaſting mercy.
God hath made us his owne, given us faith, ſanctified us by his Spirit, united us to his Son, and cauſed us to ſee, beleeve, and embrace his promiſes. What though we want wealth, honour, pleaſure, and theſe ſenſuall benefits? He hath given us Wheate. What though he feed us not with huskes? He hath given us Gold. What though he lade us not with dirt? Hee hath given us himſelfe, and his Son. What though he give us not the vanities of this life? It is a ſin for a godly man to be out of heart and comfortleſſe, becauſe of any other want, and any other croſſe. If God have granted you this chiefe benefit, glory in it, and thinke that you have gotten a good portion, though your eſtate in the world be never ſo low and poore; only be ſure that your faith bee true, by cauſing you to abound in thoſe fruits of it which we ſhewed you before, that it brought forth in Iacob.
Now I come to ſome leſſe principall mercies flowing from this.
2. He had the priviledge of the firſt-born.Firſt, he gave him the priviledge of the firſt-borne, that Chriſt ſhould come of him, and that the viſible Church ſhould continue in his poſterity: That part of the dignity of the primogeniture, to have Chriſt the bleſſed ſeed come of him, cannot be beſtowed upon any of us: neither that, to have a great Nation flow from our loines: that ſhall be alſo the Church of God, and a Nation, in which true religion and piety ſhall be continued. But to have our children godly, and become members of the Church, that we muſt earneſtly deſire and ſeeke for, and that we may hope for and attaine, if we pray earneſtly for it, and make our children as good as we can, by bringing them up in the true knowledge and worſhipping of God.
3. He had the bleſſing given him.Further, Iacob had the bleſſing given him;
Firſt, by his Fathers miſtake, when he tooke him for his eldeſt ſon Eſau, to whom he intended the bleſſing; then after by his Fathers witting and deliberate pronouncing it upon him, by the direction of Gods Spirit.
The former you may ſee pronounced upon him in Geneſis, Gen. 27.28, 29. & 29.34.where he ſaith; God give thee of the dew of heaven, and after. God Almighty bleſſe thee, and give thee the bleſsing of Abraham. This bleſſing is the beſtowing upon him all temporall benefits, ſo far as they are ſubordinate to his ſpirituall: and then ſpirituall benefits, viz. all ſorts of graces by which he may be happily guided to the poſſeſſion of life eternall.
This is an excellent mercy, to be freed from the curſe of the Law, and to be made partaker of the bleſſing of Abraham; even that God ſhall love one, take care of him, and proſper him in all things hee takes in hand, and conduct him ſafe to heaven at the length: Seeke this bleſſing of God; If you feare God and walke in his wayes, hee will bleſſe you, if you faithfully beleeve in Chriſt, and reſt upon him alone, you ſhall be bleſſed, for Chriſt hath freed us from the curſe, and prepared the bleſſing for us, if we be under the workes of the Law, we are under the curſe, but if we be of the faith of Abraham, we ſhall be bleſſed with faithfull Abraham, as S. Paul tels us.Gal 3.9, 10. Labour to beleeve, labour to goe out of your ſelves, and to ſtay alone upon the righteouſneſſe of Chriſt by faith made yours, and then you ſhall inherite the bleſſing, and then you ſhall inherite the bleſſing, and then you ſhall receive the promiſe of the Spirit through faith, then God will keep his Covenant of grace with you, pardon your ſins, give you his Spirit, and make all worke together for good. Through faith and patience you muſt inherite the promiſes; and the bleſſing which Eſau was excluded from, (though he would have inherited it,) becauſe he ſought it not of God, but of Iſaac his Father.
And you that have right unto Gods bleſſing, becauſe you are faithfull, take comfort in it, and be thankfull for it. Gods bleſſing is a rich thing, it is more than all honours, it is fruitfull of all comforts; he that is bleſſed of God ſhall want no good thing, ſhall have earth and heaven, and all things that his heart can deſire.
If any ſay, but we ſee that ſuch men meete with evill enough in the world?
The anſwer is, that if we looke with the eye of fleſh alone, wee thinke that we ſee it ſo, but we thinke falſly; for if wee would look with the eye of faith, we ſhould ſee it otherwiſe, for the bleſſing of God cauſeth croſſes to worke for our ſpirituall good, for our increaſe of holineſſe and happineſſe, and it is the efficacy of Gods bleſſing, that it turneth evill things unto good for them to whom it is granted: as it is the efficacy of Gods curſe, that it turneth all good things to hurt in them that lie under it. You may therefore be aſſured you are under the bleſſing, whereof you may be aſſured, if by a firme faith you cleave unto God.
4. God did often appeare to Iacob, to confirme and eſtabliſh his faith. Gen. 28.13, 14But further, the Lord did often appeare to Iacob to confirme and eſtabliſh his faith, and to comfort his ſoule, and fill him full of ſpirituall joy and peace.
Firſt, he appeared unto him when he was benighted in a deſolate and ſolitary place, when hee fled from his brother, and gave him large and comfortable promiſes, that he would be his God, give that land to him and his ſeed, multiply his ſeed as the duſt, and in his ſeed bleſſe all Nations, and would keep him, and bring him againe, and never leave till he had fulfilled his good word. Doe but thinke what a cheating this was to Iacobs heart in this exigent; that God himſelfe tooke care of him, and came to him in ſuch an excellent viſion to comfort him.
Secondly, God appeared to him againe when he lived in Labans houſe, and received very hard meaſure from Laban about his wages, and gave him gracious promiſes to ſuſtaine his drooping ſpirit, bidding him looke on the Rammes leaping on the cattel ring ſtreaked,Gen. 31.31. and bade him returne home to his Fathers houſe, promiſing him that he would be with him: no doubt but though the grumbling of Laban, and the diſcurteous carriage of his ſonnes, as well as himſelfe, did make the ſoule of Iacob ſad and penſive, yet the viſions of God cleared up his ſad countenance, and enlivened his drooping ſpirit againe, and made him able to take comfort, notwithſtanding all thoſe injuries.
Thirdly, God appeared againe unto him, after Laban was departed from him,Gen. 32.1. cauſing an whole hoſt and army of Angels to attend him, making him know that he ſhould be ſafe enough in his Church, how weakly ſoever he ſeemed to goe provided: for theſe two hoſts of immortall ſpirits would ſerve him againſt any rage of man.
And againe, God himſelfe appeared to him a little before his brother Eſau met him,Gen. 32.24. after he was informed of his comming, and though he wraſtled with him, to try his faith, yet at laſt he bleſſed him, and called him Iſrael, and told him, that He had power with God as a Prince, and with man too, and ſhould prevaile: How did this chaſe away all his feares, and fill his ſoule with confidence and joy?
A fifth time God appeared unto him, and bleſſed him, and renewed the name of Iſrael to him,Gen. 35.9. and promiſed to multiply him, and give the land of Canaan to his ſeed after him. This alſo was a great conſolation to him, and confirmed him againſt the feares he conceived, leſt the men of the Countrey might be inſenced againſt him for the wickedneſſe of his ſons.
Yet a ſixth time God appeared unto him when he was about to goe downe to Aegypt at his ſon Ioſephs ſending for him,Gen. 46.1. and told him he was his God, bid him not feare, told him he would make him a great Nation, &c. as you may there reade, which was a moſt joyfull and comfortable thing unto the old mans ſoule.
Here now is a great favour, which God affoorded to this good man, he appeared to him oftner than ever he had done to any of his Forefathers, that ever we reade of.
If any ſay, what is that to us, to whom God uſeth not now to appeare in dreames and viſions, and like kindes of apparitions?
I anſwer. It is much to us, and we muſt conſider whether God vouchſafe to appeare to us alſo. For now he appeareth more ſpiritually, but not leſſe comfortably to his ſervants; when we come to his Word and finde him there, in his Ordinances, confirming our faith, ſtrengthening our ſoules; now he appeareth to us. So when we come to his Sacrament, and by it feele an increaſe of faith, and in ward joyes, now we ſee God. So in meditations, and ſoliloquies. O labour to carry your ſelves ſo, that you may ſee God in his Sanctuary, as David ſaith in the Pſalme, and that your hearts may be filled with ſpirituall joy. Theſe ſpirituall viſions are the comfortableſt things in the world, when we labour to walke humbly with God, then will hee come to us, and ſhew himſelfe to us, as our Lord promiſeth, and ſuppe with us, even make us to feele his favour in ſenſible manner.
And if God doe appeare to us ſo, you are to eſteeme highly of his favour, and to ſtudy to requite his mercy by a more carefull endeavour to walke holily before, and with him.
Laſtly, a great ſpirituall bleſſing it was,5. God heard his prayers. that God heard his prayers, when he prayed to him in his ſeverall neceſſities, and that hee was able to prevaile with God, as you have heard before that he did. That a poore meane worme ſhould have acceſſe unto the Throne of grace with confidence, and ſhould no ſooner aske any thing of God, but that the Lord opens his eare and grants it; what a ſingular priviledge is it, and this is a mercy promiſed to all Saints. For ſo ſaith our Saviour, If my mords abide in you, and you abide in me,Iohn 15.17. aske what you will and you ſhall have it. And againe, S. Iohn telleth us,1 Iohn 5.14. This is our confidence, that whatſoever we aske according to his will, he heareth us: Therefore let us keepe our intereſt into this mercy, by not having reſpect to ſinne in our hearts, and by conſtant endeavour to walke holily before the Lord. And if we have found, and doe finde God favourable to us in this kinde, ſo that we loſe not our prayers which wee make unto him, let us then comfort our ſelves in this benefit, and be carefull to yeeld as obedient an eare to his word, as hee doth yeeld a patient eare to our ſupplications.
And now of Iacobs temporall benefits.
Firſt, he was bleſſed with a large eſtate in the world,2. His temporall benefits. 1. He had a large eſtate. according to his profeſſion, being a Shepheard, his flocks did thrive, he had cattell and ſervants in abundance. God bleſſed him in Labans houſe, and made all the ſtronger cattell to bring forth juſt ſuch kinde of young as Laban had conſented to give him for his wages, ſo that he could not but ſee a Divine hand, taking Labans goods,Gen. 31.9. and giving them to him, as himſelfe noteth.
Riches are do great matter, but when God giveth them as tokens of his love and tender reſpect, they are deſirable. Let thoſe that enjoy them, be ſure that they come to them from God as fruits of his goodneſſe, or elſe the worſt men may be wealthier than the beſt. And let thoſe that are upright with Iacob, learne to truſt God with their eſtate, and to know that what ſhall be good for them, ſhall be ſeaſonably provided for them.
2. God delivered him out of all adverſity. Gen. 48.16. Vouchſafed him three great deliverances. 1. From Eſau.Secondly, God delivered him out of all adverſity, as himſelfe ſaith on his death-bed; The Angel that redeemed me from all evill.
His three greateſt dangers were firſt from Eſau, both when hee went unto Padan Aram, and when hee returned; at the former time God brought him ſafe to Padan, and ſo reſtrained the minde of Eſau, that then hee put off the thought of killing him, to his Fathers death; and at the later time God ſo melted him, that hee ſhewed himſelfe exceeding kinde, and fell upon his neck and kiſſed him, inſtead of killing him, which hee had intended; and therefore hee tels Eſau, that hee had ſeene his face as the face of GOD.
2. Laban. Gen. 33.10.Laban purſued him too with a purpoſe to ſtrip him of all, and to ſend him empty home, and he had power in his hand to doe it, as himſelfe ſaith;Gen. 31.42. but God appeared to him, and rebuked him, that he durſt not handle him amiſſe.
3. The Inhabitants of the Countrey. Gen. 35.5.The Inhabitants of the Countrey were much inſenced againſt him in reſpect of that outragious murder and rapine committed upon the Sichemites, and by his Sons; in ſo much that Iacob feared much that they would purſue him, and cut him off: but God caſt a feare into their hearts, ſo that they did not offer any violence unto him, as is noted by the Story.
Theſe three great deliverances God vouchſafed Iacob. O let us learne to turne to God, and to walke before him in truth, and then we ſhall have God ready to help us in all our neceſſities, and at that time, and in thoſe exigents to provide for us meanes of eſcape by his providence, when our owne wit and ſtrength faileth; as we finde him dealing with Iacob: What could he doe againſt Eſau, Laban, or the Inhabitants of the Countrey? Let us cleave to God, that hee may be out Buckler alſo, and our ſtrong Tower, and Rocke of defence; and if we have found ſo much favour with God, as to reſcue us out of ſuch dangers as ſeemed unpreventable, let not us attribute the deliverances to any other ſecondary cauſes, but even ſee God in them, aſcribe them to him, and learne thence to feare, honour, and praiſe him. Thoſe deliverances are indeed profitable, that are cords of kindneſſe to tie us nearer to God.
Hee that improveth not ſuch benefits to that end, loſeth the moſt deſirable fruit of them.
3. Iacob had a large off-ſpring.Further, Iacob had a large off-ſpring of children, twelve ſons and one daughter, this is a favour to give a man ſtore of children; of theſe ſons all had wealth enough, Ioſeph was very religious in his youth, and Benjamin civill and orderly at leaſt, and at the end all of them turned home and became godly men. O happineſſe, to have ſo many children, ſome good betime, all holy at laſt! all proſperous in outward things, and one much advanced.
Another mercy of God,4. Ioſeph maintained him and his in the famine. was the providing of Ioſeph as a man before to maintaine him and his family in Aegypt, and bringing him to ſee Ioſeph, and enjoy his preferment for ſeventeen yeares together, where he lived in as great a fulneſſe of proſperity, and concluded his dayes as happily as ever man did, living in Ioſephs boſome as it were, ſeeing all his children godly and proſperous, and feeling no conſiderable adverſity, having Ioſephs oath alſo to bury him in Canaan. This is a ſingular favour of God, to make ones old age proſperous, and to cauſe his eyes to ſee ſo much happineſſe as he can wiſh, when now he is ready to leave the world. Marke the righteous man in the Pſalme, it is ſaid, The end of that man is peace. Study righteouſneſſe, that you may inherite this bleſſing, and never threaten your ſelves how miſerable you ſhall be hereafter: God can provide wayes that you know not, to make you ſafe and comfortable beyond your thoughts. O be faithfull with him, and truſt in him, and feare nothing. So much for Iacobs life.
Now for his death.
It was a moſt ſeaſonable death, after a large time of life,His death was ſeaſonable, peaceable, religious, and comfortable. a moſt peaceable death in the midſt of his Sonnes, a moſt religious death, bleſſing them, and confirming their faith with his laſt words; a moſt comfortable death, ſo ſoone as he had ended his bleſſing, he pulled up his legs and gave up the Ghoſt; and then he had alſo an honourable embalming and buriall, as at large is ſet downe in the Story. Who would not wiſh ſuch a death?
And yet more, after death he hath an honourable name on earth,After death he had an honourable name. and liveth in eternall glory in heaven.
Now let us imitate Iacobs vertues, and labour to be upright, and then notwithſtanding many ſins, we ſhall have at laſt eternall happineſſe, and ſo much happineſſe in this world alſo as is needfull for us.
Now we will ſhew you what calamities he ſuffered,4. His croſſes. for the people of God muſt looke to ſuffer much tribulation in this world, as it is foretold them, both becauſe their owne need requireth it, to make, and keep them good, and cauſe them to grow in goodneſſe; as alſo becauſe the Lord ſees it fit thus to magnifie his power, juſtice, wiſdome, and goodneſſe, in ſuſtaining and delivering them. His chaſtiſements then were theſe.
Firſt, that his Father did not love him ſo well as his brother,1. His Father loved him not ſo well as his brother. but did manifeſtly prefer hunting Eſau before him in his affections, and afforded him no great ſignes of love; but this was ſomewhat mitigaed, becauſe God inclined his mothers heart to him, who at leaſt in this matter was better than her husband.
Gen. 27.25, 26.Now if it be the lot of any childe to be neglected of his Parents, and to have irreligious brethren preferred before him, let him beare it patiently, it was Iacobs lot, and let him not be diſcouraged from good wayes, for at laſt God may change his Parents hearts unto him. It could not but grieve Iacob, that his Father ſhould ſo diſaffect him, as to give away the bleſſing from him. But let children to whom it befalleth, beare the croſſe quietly, for it is eaſie with God to make all end well.
2. His brother Eſau hated him, and reſolved to kill him.Another croſſe that befell him in his Fathers houſe, was this, his brother Eſau was bitter againſt him, and reſolved to kill him. A miſerable calamity to be hated of his owne brother, and to have his own brother, yea a twin, borne at the ſame time, to hate him ſo ſharply, as to intend his death. You muſt looke for ſuch a croſſe, and beare it if it come, and bleſſe God if he have pleaſed to keep you from ſuffering it; ſo that your brothers and kindred agree well with you, and rather ſhew you kindneſſe.
3. He fled in to Padan Aram. Gen. 28. fin.A third croſſe, was his flight into Padan Aram, and being benighted in the way, in a ſolitary and deſert place all alone, which yet was mitigated by the goodneſſe of God appearing to him in a dreame. To be driven out of one Countrey, and forced to hard and ſolitary travell, and to meet with ſuch kinde of accidents, as benighting, and the like, be calamities; we muſt even prepare for them, that we may beare them without diſcouragement, as ſeeing God in them, and conſidering that he is with us, when we want other company.
4. Laban his Father in Law deceived him in his wife. Gen. 29.Now in Labans houſe he met with great croſſes.
1. His Father deceived him in his wife, ſubſtituting Leah in Rachels ſtead, then which, how could a man more beguile another, for by that meanes hee was compelled to adde ſeven yeares ſervice more.
2. In his wagesAgaine, he ſought to deceive him in his wages, and changed it many times, being angry that God gave him ſo large and plentifull a recompence; then he grumbled at him, and looked diſcurteouſly upon him, as alſo did his ſons.
3. Purſued him with an intention to take all from him.And laſt of all he purſued him with an intention to take all from him, and there falſly accuſeth him of ſtealing his gods. See here from his Father in Law, and Vncle, moſt unjuſt and diſcurteous uſage: you that have found at leaſt with your neareſt friends juſt and kinde dealing, acknowledge Gods goodneſſe in it. The contrary would taſt very ſowre, let this drive you to moſt hearty and humble thankſgiving. It ſhould be confeſſed a very great mercy to eſcape very great croſſes; and if you pehaps meet with the ſame croſſes, be quiet, for did not Iacob beare them, and why not you? Wee muſt not thinke, never man was ſo uſed as I am, and by that counterfeit aggravation flatter our ſelves in our impatiency, and make our ſelves beleeve wee have cauſe to be diſturbed; but rather informe our ſelues of that which fell to other of Gods Saints, and ſo bring our paſſions to a reaſonable calmneſſe.
But in his journey he was like to fall into a great danger,5. Eſau came againſt him with an army intending to kill him. Gen. 35.22. and Chap. 34. for his brother Eſau came againſt him with foure hundred ſouldiers, intending to kill him, and that affrighted him exceeding much; but you ſee what end God made. Learne to ſtand alwaies ready for death, and yet alwaies confident in God, though you ſee not how to eſcape the ſame; but now ſee his croſſes in his children.
Firſt, Reuben deflowred his Concubine;6. He was croſſed in his children. Dinah his daughter was deflowred; His ſonnes uſed fraud and deceit to couzen the Sichemites, and then moſt barbarous cruelty in killing all the men, and ſpoiling the women, children, and goods, and when he reproved them for it, they made him a ſurly anſwer.Gen. 35.16. Shall they abuſe our ſiſter as a Whore? Then Rachel dyed in childbed, or travell; then Ioſeph was ſold into Aegypt, but as he thought, ſlaine, even Ioſeph his moſt beloved and towardly ſon. After Iudah went from him, and his two ſons were naught, and himſelfe defiled his daughter in Law, and had two ſons by her.
A great griefe and diſgrace to Iacob; 7. He lived in a grievous famine for two yeares.Then Simeon was detained in Aegypt, and Benjamin muſt needs travell downe, to the great feare and doubt of the old man: and this was the laſt of his croſſes; ſave that he lived in a grievous famine for two yeares, till he came downe to Aegypt.
So have I briefly run over Iacobs miſeries, but they lay hard and heavy upon him. Of all which you muſt make theſe uſes.
Firſt, be thankfull for eſcaping the like, prepare for them hereafter, beare thoſe that doe come, patiently. And take heed of provoking God, for he is not a fond Father, but Will ſcourge every ſon whom he receiveth.
For the firſt, you have heard how many miſeries this godly man was exerciſed withall: Let me propound one queſtion unto you. Thinke you that your ſelves have more wit than he had, or more goodneſſe, or more of both? I preſume I may make anſwer for you, that you will not be ſo over conceited of your ſelves, as to affirme either of theſe things.
Now if you be neither wiſer, nor godlier than he; how commeth it that you have ſo long lived in the world, and yet have not met with divers of thoſe croſſes that followed him? No, nor any in all your lives ſo pinching or grievous. Sure if it be not to be attributed to your underſtanding, and piety (as it is not, if you doe indeed acknowledge your ſelves to be not ſuperiour, or rather not equall unto Iacob therein, who yet did meete with them) then muſt you aſcribe the ſame to the wiſdome and goodneſſe of God, that hath diſpoſed of things ſo by his wakefull providence, as that ſuch miſeries have not way-laid you, and ſeized upon you. Therefore you muſt learne to be humbly thankfull to him, and praiſe his holy name, acknowledge his bountifulneſſe, graciouſneſſe, and tenderneſſe, that hath ſpared you from ſuch ſmarting ſtroakes, as theſe that fetched blood and teares as it were from good Iacob, ſo holy a man. If we be preſerved from croſſes that other men feele, wee begin to lift up our ſelves, to commend and prefer our ſelves above them that are heavier laden, and to flatter our ſelves, as if we were more loved of God than they; then our eaſe is our bane, and it ſhewes that we have not grace to make a good uſe of eaſe; but if we confeſſe that we have deſerved as much and more, and had as little ability to ſhun them, only God tendering our weakneſſe, hath uſed us with more clemency, and ſo make this clemency an argument of praiſing him, and of being more carefull to pleaſe him, who would not ſtrike us, though he had both provocation from us, and ability in himſelfe, this is an holy uſe of the abſence of the croſſe.
Say then, waſt thou ever driven out of thine owne habitation, to ſerve in a ſtrange place, and an hard maſter that wronged thee, and uſed thee diſcurteouſly? Waſt thou ever in danger to have all thy goods taken from thee by an enraged man, ſtronger than thy ſelfe, and purſuing thee with a revengefull minde? nor waſt thou never in perill of thy life by a revengefull perſon armed with foure hundred ſouldiers? nor waſt thou never tormented with ſeeing thy ſonnes murderers, couzeners, and robbers? nor haſt thou never loſt a deare childe, and thought him ſlaine by a violent death? nor did never no ſon of thine commit inceſt with his mother in law? if not, ſee how favourable God hath been to thee above Iacob, and praiſe, love, an honour him, and make his gentleneſſe an argument of turning and obeying; for if thou compare thy ſins with Iacobs, there need be no doubt, but that thine have been as great as his, and thy repentance as little. But it is our good, not our ſins that God lookes to in correcting, as a Father corrects not a little childe for as great a fault, ſo much as he doth a ſtronger.
Againe, learne to beare the croſſes thou haſt, with more patience and quietneſſe of minde, by comparing them with Iacobs croſſes, which have been more in number, and more weighty, and grievous.
Why doth any of you my Brethren take the matter ſo heavily, that ſome childe of his is ſomewhat ſtubborne and ill diſpoſed? When none of them have committed murder, inceſt, rapine, and ſuch ſins as Iacobs ſons did commit. Why doe you make ſuch a ſtir at wrongs? When none of you were ever ſo purſued by any foe, as Iacob was by his brother and Father in Law; Why doe you take on ſo for the ordinary and naturall death of a childe? ſeeing none of you hath had ſuch a childe torne by wilde beaſts, or ſome other like violence, as Iacob conceived Ioſeph to have miſcarried. Why doe you complaine of famine, and of want? When none of you hath ſuffered ſuch a famine as compelled him to ſend ſo far as Iacob ſent to Aegypt for Corne, which is thought to be not much leſſe than two hundred miles: We complaine of eaſe. If our ſo much lamented afflictions were laid in the ballance with Iacobs, we ſhould finde them very light and trifling buſineſſes in compariſon. Want of looking about, and obſerving the burdens that are faſtened unto other mens ſhoulders, cauſeth us to aggravate our owne ſo much in our owne conceits, as that by making them ſeeme extraordinarily heavy, wee even wilfully caſt our ſelves into exceſſive ſorrow for them.
But againe, you that are, yet at eaſe, and have not taſted any ſo bitter a cup as Iacob did many, muſt bee perſwaded to take ſome paines with your owne hearts, to make your ſelves thinke that ſome ſuch croſſes may befall you, and therefore to prepare for them by reſolving to beare them, and praying God to ſit you for them, and ſanctifie them to you.
Mans ſelf-loving minde is willing to flatter it ſelfe with good hopes, rather then to forewarne it ſelfe with wiſe warnings: O I hope I ſhall never ſee my children, my wife ſo naught, I ſhall never finde ſuch ill uſage, I hope. Come hither vaine man, and either give a good reaſon of thine hopes, or elſe confeſſe them to be fruits of thine extreame folly, and doting ſelf-love.
Hath God ever promiſed thee, that no ſuch thing ſhould befall thee? I am ſure thou canſt ſhew no ſuch promiſe. Haſt not thou deſerved as much as Iacob, to be ſeverely chaſtened of God? I am ſure thou oughteſt to ſay yes. Doth not thy body, ſoule, name, children, lie abroad in as open a Sea, and as tempeſtuous? Here alſo thou oughteſt to ſay yes, and therefore ſhouldeſt alſo condemne theſe ſilken ſoft hopes of thine, and ſay, Well, God may make me as afflicted as Iacob, and therefore I will even expect the ſame, or as bad; and if they come I will beare them all, ſeeing God and my ill deſervings in them. Yonder is a very towardly boy, I love him dearely: what if I ſhould heare he were torne of beaſts? Lord if it be thy will, let it not be ſo; but if it be, make me to beare it with quietneſſe: and why ſhould I not ſo ſtoope to thy will in every thing; yea I will doe it by thy grace. If thou ſay, I ſee many eſcape ſuch croſſes.
I anſwer, and thou ſeeſt many afflicted with them, and why maiſt not thou be amongſt the number of thoſe that ſuffer them, as well as of thoſe that eſcape them.
But laſtly, take heed of making over-bold with Gods favour, as a wanton childe, that preſumes he ſhall not be whipt, and therefore cares not almoſt what wanton and evill prankes he playes. Doe you not ſee here that the Lord of heaven knowes how to whip his owne children throughly and to purpoſe? You have not to deale with a fooliſhly pittifull Father, that cannot finde in his heart to heare his children cry, and ſee them ſmart and bleed. No, he can ſtrike, he can lay it on ſoundly, he can make you roare, and cry, and bleed, hee can doe it; yea, and he will doe it too, if he finde that your conceit of his love and gentleneſſe brings forth no better fruit in you than this, that by preſuming of it, you are made more wicked.
Wherefore ſay to thy ſelfe, if ſuch abominable fancies ariſe; fooliſh man that I am, doe I ſo requite the Lords kindneſſe? Doe I put his clemency to this uſe? Did he not cut and wound Iacobs ſoul? Did he not handle him roughly? even though we never reade that he did entertaine ſuch preſumptuous conceits. How then will hee deale with me, if I doe ſo exceedingly provoke him, by ſo exceedingly abuſing his goodneſſe? And ſo frame to condemne and blame thy wickedneſſe in having ſuch motions, and pray to God to worke in thine heart a reverend awe of his Majeſtie, by making his juſtice and anger ſo terrible to thee, as to make ſin abominable, that would inſence that wrath and juſtice againſt thee. *⁎*