Prototypes, Example 10
THE TENTH EXAMPLE.
OF KETVRAH, ISHMAEL, ELIEZER.
NOw Abraham had a third wife, her name was Keturah. Keturah.The Scripture bringeth her in as it were a dumbe perſon, tells nothing of her parents, life, nor death, but mentioning her bare name alone, ſhewes that ſhee was Abrahams wife as I conceive, and what children ſhee had by Abraham we are told, Gen. 25.1. her ſonnes were ſixe, as you may reade in that place. Now the Lord ſeemeth to tell us this little of this woman and her ſonnes, becauſe we ſhould the more acknowledge the bleſſing of God upon Abraham in reſtoring him to a ſecond youth as it were, and making him ſo fruitfull as to beget ſix ſonnes in his old-age after Sarahs death, whereas before at an 100 he was as good as dead, according to S. Pauls phraſe, Rom. 4. So Gods bleſſing is able to make our ſoules fruitfull in all good workes, though of our ſelves wee be utterly barren and unfruitfull. And thus we have done with Abrahams wives.
Now let us ſpeake ſomething of his contemporaries, beginning with his ſonne Iſhmael. Iſhmael.Iſhmael was ſonne of Abraham and Hagar his maide ſervant, borne unto him at his 86. yeeres, as ſaith the Holy Ghoſt, Gen. 16. ult. He was the ſonne of a godly Father, but whether himſelfe were godly or not it is uncertaine. But in his life we muſt note, Firſt, his Vertues. Secondly, his Faults. Thirdly, his Benefits. Fourthly, his Croſſes, and then ſhall we come to his death.
His Vertues. 1 He was outwardly conformable and obedient to his father.His vertues. Firſt he lived in his fathers houſe in outward conformity and obedience, for he ſubmitted to his father at 13. yeares to be circumciſed, Gen. 17.25. and ſo had the outward ſeale of the covenant, but yet he was not the promiſed ſeede, nor had the covenant made with him, nor had the Church and true religion continuing in his family. So we muſt learne not to ſatisfie our ſelves with being in the Church outwardly, but muſt labour to become true members of it, and to enter into the covenant indeed. It will not profit us to have the Sacraments outwardly adminiſtered to us, (for he is not a Jew which is one without, neither is that circumciſion which is outward in the fleſh) but wee muſt indeavour after the inward circumciſion, even to get the righteouſneſſe which is by faith, that that faith may purifie our hearts, and purge away from us all filthineſſe of fleſh and ſpirit. And if we make uſe of the outward ſeale, thereby to be made to ſee and feele our uncircumciſedneſſe of heart, and heartily acknowledge Gods will and power to make us partakers of the inward circumciſion, ſo putting forth our ſelves to beg for, and labour after that inward circumciſion, the Lord will ſurely beſtow it upon us.
Againe, all children muſt learne to ſubmit themſelves to their parents, at leaſt to an outward performance of ſuch holy duties, as by their parents they ſhall be inſtructed in, elſe they are worſe then Iſhmael, and will become matter of anguiſh and vexation to their godly parents. Would Iſhmael accept circumciſon, and wilt not thou accept inſtruction, learne the principles of Chriſtian religion, and ſettle thy ſelfe to ſome ſhew of goodneſſe, then ſhall Iſhmaels example riſe up in judgement againſt thee and condemne thee. And parents muſt obſerve Gods goodneſſe in their childeren, if they find them even in ſuch a degree tractable and ruly, for this is farre better then to be wilde and furious, and to caſt of all ſemblance of goodneſſe, and yet ſuch would the beſt mans childeren prove, if the hand of God did not reſtraine them.
2. He ſubmitted himſelfe to his father to be baniſhed out of his houſe.But another good thing in Iſhmael was, that he ſubmitted himſelfe to his Father to be baniſhed out of his houſe, no queſtion but Abraham that loved him, would informe him of the neceſſity which lay upon himſelfe ſo to expell his ſonne, and would furniſh him with all good counſell, who then being ſome 16. yeares old was capable of good advice, and ſo did he without murmuring or wilfull refuſing to go yeeld himſelfe to that puniſhment. It is a good thing in childeren to take quietly their parents chaſtiſement, even though they ſhould be ſomewhat ſevere. But to oppoſe them, or to rebell againſt them, or fall to clamorouſneſſe and impatiency is a great ſinne, even though the correction ſhould be cauſeleſſe and unjuſt, how much more if they be righteous and deſerved. Learne of Iſhmael this ſubmiſſion, how will you hope that you be Gods childeren, if you do not equall ſuch a one as Iſhmael in goodneſſe?
Againe,3 Hee ioyned with Iſaac in his Fathers funerall. Iſhmael did another good office in the concluſion of his Fathers life, for it is noted of him, that he came to Iſaac and joyned with him in his Fathers funerall, Gen. 25.9. by which it is manifeſt, that he bare no grudge againſt his Father for caſting him out of his houſe, but bore that reſpect towards him which was due to a Father, and therefore did him the beſt honour he could at his latter end, yea that hee did not harbour in his minde any envious and malicious thought againſt Iſaac, and therefore would come unto him and unite his paines to burie his Father. Learne ſo much good of him I pray you, as to forget that ſeverity which perhaps Parents may have ſhewed to any of you, and not put off the dutifulneſſe of childeren, becauſe you have met with ſomething that fleſh and bloud would call hard meaſure. The leſſe inducement any man hath from a parents kindneſſe to love and honour him, the more commendable it is if hee performe all honour to him: but he that will be ſo tranſported with diſcontentment againſt a parent for ſome ſharpeneſſe, as even to hate and contemne him, moſt of all if his owne folly have inforced his parent to ſuch proceedings, is without all doubt a graceleſſe and a wretched childe.
I pray you learne alſo by Iſhmael, not to ſuffer envy to riſe againſt your Bretheren if in any thing they be preferred before you to your detriment. Love not them leſſe then the name of a Brother or Siſter doth require, becauſe you may thinke that they have ſtood betwixt your parents love and bounty and your ſelves, and ſo as it were overſhadowed you, and kept the ſun-ſhine from you, but behold the hand of God in ſo diſpoſing of things and reſolve to love ſtill as Bretheren.
Further Iſhmael did one good act of honour and duty toward his mother Hagar. For it is ſaid, Gen. 21.21.4. He was ruled by his mother in marriage. that his mother tooke him a wife out of the land of Egypt, ſo he was ruled by his mother in marriage, having her liking and conſent, yea giving himſelfe to be guided by her, as did alſo Iſaac to Abraham, and Iacob to Iſaac. It is a needefull thing for childeren to take the conſent and aſſent of their parents, (yea if it be but of the mother, ſuppoſing the father to be dead or abſent,) and not to ruſh into this eſtate againſt their willes and privity. No comfort can come to the conſcience in ſuch a match, for whoſoever is joyned together otherwiſe then Gods Word alloweth, can have no ground of comfort, as thoſe are that are joyned without the good will of thoſe whom God hoth made his deputies in this buſineſſe. The Lord ſaith to Parents, take wives for your ſonnes, and give your daughters, plainely putting them into his roome in that behalfe, wherefore having not conſent from them, they live in an unlawfull matrimony, untill ſuch time as by humble repentance before God and ſubmiſſive intreaties to their parents, they have attained that good leave of their parents, which they ought to have gotten before. If therefore any amongſt you have ſo offended, they muſt ſee the fault, and be humbled and ſeeke pardon. Moſt times the Lord doth ſenſibly croſſe ſuch matches, make uſe of thoſe croſſes to increaſe your godly ſorrow for ſinne. And let thoſe children that are yet unmarried, take heed of intangling their affections without the privity of Parents, or of ſeeking to draw the affections of one another, untill ſuch conſent have gone before, for feare they make this duty very difficult unto them, or thruſt themſelves out of the way of duty and obedience, by their headſtrong paſſions. So much of Iſhmaels good deeds, now of his bad.
His faults. 1. He mocked his brother.Firſt, at ſome 15. or 16. yeares he mocked Iſaac, this mocking was a degree of perſecution and a fault in him. I cannot conceive that he did it out of any diſlike of Iſaacs piety, who being but a new weaned childe could not diſcover any piety unto him, at leaſt any ſuch act of piety as ſhould ſtirre up diſdaine and deriſion, but ſeeing ſuch a great gladneſſe and a merry feaſt at the weaning of Iſaac, he made a ſport of him, as it were diſdaining that Iſaac ſhould ſeeme to thruſt him out of the inheritance. Now it is a great ſinne to mocke any one out of envy and ſcorne that they ſhould be preferred before them. Mocking ſhewes a great deale of pride in him that uſeth it, nothing but overvaluing of our ſelves makes us undervalew others. Mocking is a tedious thing to ſuffer, the good eſteeme wee have of our ſelves and thoſe that are neere unto us, makes the contrary carriage of others unſufferable, therefore is mocking a great offence. Take heed I pray you of uſing it toward your bretheren or neighbours; It is an act that tendeth ſtrongly to provoke, and we muſt not provoke one another: It is then moſt loathſome when it comes from envy and malice, make not a may game at your bretheren, floute them not, breake not jeſts upon them;Epheſ. 5.4. this jeſting is that which S. Paul forbids, eſpecially laugh not at their miſeries and at their ſinnes, but moſt of all mocke not at them for well doing. Mocking is any carriage by which a man expreſſeth his contempt of another, and ſeekes to make him alſo contemptible and deſpicable unto others. He that can ſet light by a man for goodneſſe ſake which ſhould procure honour, how blind a minde, how perverſe a judgement hath he. Be penitent if your folly have carried you to ſuch a ſinne, and now bridle your ſelves from ſuch ill carriage, hath not God ſhewed his diſlike of it ſufficiently, by puniſhing it in Iſhmael with baniſhment out of Abrahams houſe?
2 Was a wilde man.Another fault of Iſhmael, is that which was foretold of him, that he was a wilde man, a kind of Aſſe-colt, that would not be ſubject to any almoſt, nor ruled by any. This is a grievous fault indeed, when he that hath the face, ſhape and faculties of a man, and ſhould have wiſedome to ſubmit himſelfe to ſuch as have authority over him, will yet know no governour, ſubmit to no authority, be kept within no boundes, but leape over hedge and ditch as it were, and runne about after his owne fancy, and live as he liſts himſelfe, that is to ſay, will evertake upon him the qualities of a wild Aſſe-colt to man-ward, will never carry himſelfe as a ſheepe dutifully to God-ward. Beware of being ſuch wild fellowes that now follow their owne humours, and care not what trickes they play, not heeding any admonition or any reaſon. If any of you have ſhewed your ſelves ſuch formerly, bewaile it before God, pray him to pardon you, pray him to turne you by ſhewing you your ſinnes, and miſerable eſtate by nature, and pray him to make you at length to learne to take the yoake of obedience, and caſt of all wilde courſes, live like men not like wilde Aſſes. The wilde Aſſe runnes up and downe in the wilderneſſe, and will not be led nor driven, but will be where her fancy carryes her. Be not you ſuch, but let the directions and admonitions of your parents and governours, like bounds keepe you within compaſſe. He that will live wildly ſhall ſurely procure a world of miſeries to himſelfe at laſt: hardſhip ſhall tame him whom nothing elſe will tame, or elſe at the end of his wilde race, he ſhall ſtake himſelfe as it were, upon the vengeance of God and eternall death.
Yet another fault, Every mans hand was againſt him, 3. Hee was a quarrellſome fellow. Gen. 16.12.and his againſt every man. The meaning is, he was a quarrelſome fellow, ſtill brawling and falling out, one that would eaſily take and give matter of ſtrife and debate; apt to ſpeake and doe that which would give diſtaſte to others, and apt to diſtaſte the things that others ſaid and did to him, ſo as to make it the matter of a fray or grudge, or both. This is the fault that is deſcribed in theſe words; Now a ſore ſinne it is that makes a man troubleſome to himſelfe and all his neighbours, and cauſeth his life to be like the life of a Cocke of the game, that is ſtill bloudy with the bloud of others and himſelfe. I pray you examine your ſelves whether you be not ſuch froward contentious men, ſtill in ſuite, in conteſtation, in oppoſition with ſome or other, that will take no ſhew of wrong, but will doe enough, that cannot long keepe out of ſome brabling matter. If it be a legall kind of quarrelling, it is a ſigne of much folly, much pride, or both, much more if it be a kind of martiall quarrelling that tends to ſtroakes and bloudſhed. Repent, repent of this evill humour, and ſeeke to God to give you a meeke and quiet ſpirit, able to beare and forbeare, able to ſhew kindneſſe and to paſſe by unkindneſſe, for ſurely it is a kind of diabolicall life to live ſo unquietly, and it will cauſe Gods hand to be ſtretched out againſt him, whoſe hand is againſt every body. And theſe are Iſhmaels faults.
Now his benefits are, Firſt, deliverance from two great dangers,His Benefits. 1. Deliverance from two great dangers. one before hee was borne, when his mother was taking a courſe to undoe both her ſelfe and him, God was ſo favourable to both, as to meete her in the way and turne her backe from her wandering, that returning home againe, Iſhmael might be borne in Abrahams houſe, and by him brought up in all good order till his 17. yeere or thereabouts. A great benefit it was and the foundation of his future worldly greatneſſe. This mercy muſt be confeſſed, if God have prevented danger from us whileſt we were in our mothers wombes; and it were fit that Parents ſhould acquaint their children with ſuch mercies, that they might learne to inlarge their thankeſgiving by mentioning of them alſo. We cannot ſhew our ſelves too exact and diligent in reckoning with God for his benefits.
2. God provided water for him when hee was ready to die for thirſt.Secondly, God himſelfe vouchſafed to meete him againe when he was baniſhed, and to provide water for him and refreſh him when he was now ready to die for thirſt. How great was Gods care of him? that ſent an Angell to open his Mothers eyes and cauſe her to ſee a Well neere hand, which either griefe of minde or weakeneſſe of ſight thorough faintneſſe had diſabled her from ſeeing, or elſe made a Well for the purpoſe and then ſhewed it her. Hath not God ſuccoured ſome of us in dangers almoſt as great? by ſending us or ſhewing us ſome preſent meanes of helpe, which it was not poſſible for any wit of ours to provide. Let not ſuch a benefit be forgotten, and let us learne to truſt upon him ever after, and not to be carkingly troubled with caſting dangers before hand and diſquieting our ſelves with feares, becauſe we ſee no way out, God will have a Well in ſtore and ſhew it us at the exigent.
3. God himſelfe gave him his name.Againe, it was a great mercy of God, that himſelfe vouchſafed to give him a name and ſo ſweet a name, as that of Iſhmael, which ſignifieth, God will heare, and may ſeeme to point out the deliverance whereof I ſpake laſt,Gen. 21.17. for then it is ſaid, I have heard the cry of the lad. O that we could labour to be Iſhmaels in this ſence, ſuch as have intereſt unto this mercy of being heard of God. Such we ſhall be if we depart from iniquity and ſtudy to pleaſe God, for if any man doe the will of God him will God heare.Joh. 9.31.
4. He proſpered much in the world.Laſtly, God bleſſed Iſhmael in outward things, and made him to proſper ſo much in the world that he became a great man, and had twelve Princes iſſuing from his loynes and after a great nation. Why ſhould the Saints doubt of things needfull? ſeeing even thoſe of whom we are not ſure that they were Saints, enjoyed ſo great abundance, or why ſhould any man boaſt himſelfe of theſe things? which an Iſhmael may have as well as an Iſaac. And why ſhould not we be incouraged to ſerve God in uprightneſſe? who vouchſafeth ſo liberally to reward his ſervants, as to bleſſe their children ſo much for their ſakes. And ſo much for the life of Iſhmael.
His death.Now for his death, which is ſet downe, Gen. 25.17. Theſe are the yeeres of the life of Iſhmael 137 yeeres, and then hee gave up the ghoſt, and died, and was gathered to his people. He lived ten yeeres more then Sarah, for ſhe lived 127 and he an 137 and this is to be noted of him, that the yeeres of his life are reckoned, which is not done to any wicked man in Scripture againe,See Ainſworth on Gen. 25.17 whereby ſome probability is given that he was a good man, ſeeing it is alſo ſaid, that He was gathered to his people, a phraſe not uſed of any but good men, ſignifying that he went among the Congregation of the good men which went before him. But howſoever, we muſt learne by his death to prepare for ours, that we may be gathered unto our people. If we live as Gods people, we ſhall die as Gods people, and be gathered amongſt them, and ſhall be raiſed up alſo with them at the reſurrection of the juſt. But if we live with the wicked, we ſhall die with the wicked, and be gathered together with them to ſhame and torment at the laſt. And ſo much of Iſhmael Abrahams ſonne by Hagar.
Now of others that lived at the ſame time.Eliezer. Eliezer of Damaſcus the Steward of his houſe, into whoſe hands hee committed all that he had, ſo it is told us, Gen. 15.2. and 25.2.The Scripture ſaith nothing of his Birth and Death, nor of his faults. Hee was his eldeſt ſervant, and ruled over all that he had, of his Birth and Death we reade nothing in Scripture, but of his Life ſome paſſages are related. 1. His vertues and good deeds, for of his bad deeds no mention is made, not that he was altogether free from ſinne, for if Abraham and Sarah were in ſome things found faulty, it cannot be thought that this man a ſervant of theirs was faultleſſe, but becauſe the Lord did not write an entire ſtory of his life, but would ſet him before the eyes of ſervants as an example for them to imitate. Now of him therefore wee muſt note his good carriage, his benefits and his croſſes.
Firſt for his good deeds, when Abraham called him and would have him put his hand under his thigh (a geſture uſed to the godly Patriarkes by ſuch as bound themſelves to them by an oath, perhaps to ſignifie their ſubjection to them, and faith in the promiſed ſeed which was to come out of their loynes) he would not haſtily and handover-head take that oath which was miniſtred unto him, but with due caution and warineſſe, that he might not thruſt himſelfe into the danger of forſwearing himſelfe by raſhneſſe, but might have a quiet conſcience by ſeeing clearely how farre his oath bound him and to what, that ſo he might know himſelfe able to performe his oath and might accordingly fulfill it.
In him therefore we learne to be warie in ſwearing and to ſweare in judgement, that is, adviſedly and with good conſideration, informing our ſelves fully of the thing ſworne too, that it might not be either impoſſible or unlawfull to the intangling of our ſoules in the perill of falling into that hainous offence of perjury.His vertues. 1. He proceeded warily to an oath. No man muſt proceede to an oath haſtily and inconſiderately, but muſt ponder upon the thing ſworne too, that he may have a full reſolution to accompliſh the ſame. Looke to your ſelves that you ſhew the like religious reſpect to the great name of God. An oath is a ſtrong bond in which a man laies his ſoule as it were in pawne to God, ſo that the breach of his oath is a forfeiture of his pretious ſoule to the hands of Gods judgement, ſo great a bond muſt not be taken upon us without great cautelouſneſſe. They therefore that have ſworne on a ſuddaine not deliberating ſeriouſly of it, muſt know that they have even offered contempt to God, becauſe though perhaps the thing was juſt and poſſible, yet it was ſo by chance alone and as it fell out, and if it had beene otherwiſe, yet they would have taken it ſo that no thankes was due to any religious care of theirs if it were otherwiſe. Repent therefore of your haſtineſſe and heedeleſneſſe in ſwearing, this is to ſhew your ſelves ſuch as doe not feare an oath, and ſo doe not duely reverence and honour the great Majeſty of God, whoſe name in ſwearing you invocate againſt your ſelves.
Therefore alſo thoſe that miniſter an oath muſt not be diſpleaſed at ſuch cautelouſneſſe, but muſt readily ſatisfie the doubts and ſcruples of thoſe that ſweare, that with good conſcience and a quiet minde they may take it upon them, for ſeeing they be carefull before they ſweare to underſtand what they ſweare unto, it giveth good hope that after they have ſworne they will be as carefull that they keepe it, and ſo their oath ſhall be to ſome purpoſe, which ſhould very much content and ſatisfie him that gives them the oath. But he that will ſpeedily and without conſidering take an oath, will alſo be as ready to breake it, alledging his former ignorance or miſtaking, as an excuſe of his not fulfilling it. Hitherto of his devotion to God in reſpect of his wary entring into an oath.
2. Carried himſelfe well to Abraham.Now comes to be handled his good carriage towards Abraham in the buſineſſe by oath committed unto him.1. Hee uſed ſpeed in performing his oath. Firſt, he uſed due ſpeede in fulfilling his oath, for without more then neceſſary deferring hee addreſſed himſelfe to the performance of his oath having thoroughly underſtood it, for knowing his Maſters will to be that he ſhould fetch the woman and not bring Iſaac backe againe thither, and that if they would not give him a wife for Iſaac without his owne comming, then he ſhould be free from the oath, and withall being incouraged by Abrahams words,The iourney was about 300 miles. that God would ſend his Angell before him and proſper his journey, he made all good ſpeede to take his journey about that weighty ſervice, and went unto Meſopotamia to diſpatch it, taking to that end ten Camells with all other things neceſſary, ſeeing all his Maſters eſtate was at his command.
Here learne, that when you have ſworne you muſt not delay the performance of it, but ſo ſoone as ſhall be convenient, and as you have power, muſt ſettle to doe the thing ſworne to. All you that have ſworne any lawfull and poſſible thing, looke on Abrahams godly ſervant and be mindfull of your oathes, conſider the greatneſſe of God to whom you are tied, and put not off the worke from time to time, ſeeke not needleſſe delayes, make not fearefull or ſloathfull excuſes, but free your faith and pull your ſelves out of the danger of Gods diſpleaſure by a conſcionable fulfilling of your oathes. The Phariſees could ſay,Mat. 5.33. thou ſhalt not forſweare thy ſelfe but fulfill thine oathes to God. Let us ſhew our ſelves at leaſt as wiſe and conſcionable as a Phariſee could teach us to be.
But what if we perceive the oath to have beene of an unlawfull thing?
I anſwer, then we muſt repent of our naughtineſſe in taking it, and ſo forbeare to add a ſecond ſinne in doing that which is unlawfull. For it is impoſſible that an oath ſhould be of more force to binde a man to a thing, then Gods Commandement is to reſtraine him from it. Nothing can have more force to binde conſcience then Gods Commandement.
But what if it proove impoſſible?
I anſwer, if that impoſſibility might have beene foreſeene, our raſhneſſe in not foreſeeing it muſt be repented of, but if it could not have beene foreſeene, we muſt reſt our ſelves ſatisfied in this, that our minde was faithfully to have fulfilled it, if God had not caſt in our way ſuch an impediment, but no hazard, no coſt, no labour muſt ſtand betwixt us and the accompliſhing of our oathes,Pſal. 15.4. for David ſaith, that a good man ſweares to his hinderance, and yet fulfills. 'Twere better for a man to be undone in the world or to looſe this naturall life, then to breake his oath for feare of loſſe or death. So much of this mans conſcionableneſſe in regard of taking and keeping an oath.
Now ſee his vertuous carriage in the thing. 1. His great diligence in the maine worke. 2. His diſcretion. 3. His piety and religiouſneſſe.
To begin with the laſt, he ſerved his Maſter religiouſly. Firſt,2. He ſerved his Maſter religiouſly. he thanked God for his good ſucceſſe. 2. He prayed to God for good ſucceſſe. His prayer is, Gen. 24.12, 13, 14. Wherein he beſought God to cauſe him to meete with a fit wife for Iſaac. We muſt all learne ſpecially ſervants, for of ſuch a one we ſpeake now, to commend our Maſters buſineſſes to God, praying him to proſper us. A good and godly ſervant when he imployeth himſelfe in his Maſters worke, muſt ſhew himſelfe to be Gods ſervant and to have faith in his providence, truſting in his goodneſſe and bleſſing more then in his owne ability. Indeed ſuch a particular begging of ſuch and ſuch occurrents to ſhew us Gods minde was peculiar to him, and is not required of us, for he did it by the peculiar inſpiration of Gods Spirit, but in generall to beg Gods aſſiſtacce that belongs to all good Servants. You that would be counted godly ſervants, have you thus ſanctified your indeavours by prayer? have you thus called on his name to guide and ſpeed you? if you have, you have done well, take comfort in it, it is a teſtimony that you ſerve for conſcience ſake, not as men-pleaſers, and that you ſerve the Lord in ſerving your Maſters, if you have not, be humbled and lament it, as a matter of prophaneſſe and a cauſe of many croſſes and a meanes to make you proud of your ſelves, if good ſucceſſe attend you. And now tread hereafter in the ſteps of this godly Servant. Pray, pray to him for his aſſiſtance and bleſſing upon your ſelves, and the workes you take in hand for your Maſters, that ſo it may appeare you doe all in faith and obedience to God.
Againe, this man finding that God did anſwer his requeſts,3. He praiſed God for his good ſucceſſe. bleſſeth God, verſe 26, 27. Where is his reverent behaviour outwardly, hee bowed, and then the matter of his thankes, he ſaid, bleſſed be the Lord, you muſt learne with all humble behaviour of body and conſequently of mind and with all ſincerity and heartineſſe to praiſe God for your good ſucceſſe, and ſo it will appeare that you aſcribe all to God and not to your ſelves. If you have beene thus thankfull, it is an excellent thing in which you muſt take comfort; nothing is a truer proofe of true goodneſſe, then a conſtant care to bleſſe and praiſe God for his perpetuall goodneſſe in proſpering us, if not, lament the want of it as a manifeſt proofe of pride and want of faith.
And now let us all learne to be particularly thankfull to God for particular benefits, yea even ſuch outward benefits, much more for inward. This is the way to continue, to ſanctifie, and increaſe benefits, God loveth thankfullneſſe as men alſo doe. If we improove his benefits to ſo good a purpoſe, we ſhall not want them in due time, onelyonly, ſee that your thankes be not alone verball.
4. He was diſcreete.You have ſeene his piety, now his diſcretion ſhewes it ſelfe firſt in ſetting downe what a woman he would have for Iſaac, viz. a courteous and laborious woman, one that came out to draw water, and one that would reſpect a ſtranger, and give him to drinke and his Camels alſo; truly a woman courteous of diſpoſition, and of body ſtrong, and healthy, and painefull, is a fit woman to make a wife.
Againe, he proceeds, diſcreetly in his carriage to winne her and her Parents, he gives her gifts and them alſo, and truly relates the proſperous eſtate of his Maſter, all which tend to perſwade them to yeeld her, and her ſelfe to give her ſelfe to Iſaac for a wife. So muſt every ſervant uſe diſcretion and prudence in his Maſters affaires, taking the beſt courſe he can to make them ſort well in the end.
5. He had a care of his Camels.Another part of his good behaviour, is care of his Camels, to which he lookes to give water and provender in due time. So ſhould a good ſervant, and every good man in his travells, have a due care of his beaſts, and looke that they have things fit for them. Yea firſt ſhould hee looke to them unleſſe neceſſity compell otherwiſe, and then to himſelfe, not like to them that tie their horſes to the rack-ſtaves, and fill themſelves with drink or victuals.6 Was diligent and made haſt about his buſineſſe.
Then his laſt good deed is, he makes haſt about his buſineſſe, to tell it and ſet it a foot, for he would not eate till he had done his errand, and then he effects his buſineſſe fully, for he roſe up betimes in the morning and would not ſtay one day, but with all ſpeed returnes to let his Maſter ſee his good ſucceſſe. O that you ſervants would all be ſuch ſervants,Col. 3.22. Epheſ. 6.5. faithfull, diligent in your Maſters affaires, religious, devout, prayerfull, thankfull on all occaſions, and carefull of the beaſts and other goods committed to your charge, and returne home when your buſineſſe is diſpatched.
Now faults in him the Lord ſhewes none as I ſaid before for the cauſe then mentioned.
His benefits. 1. God gave him a godly Maſter.Benefits he had foure very great. 1. That God gave him a godly Maſter, 2. That God gave him favour in his eyes, ſo that he truſted him with all he had. 3. That God made him a true Chriſtian, for bond and free are all one to God. And laſtly,2. He had his favour. that he proſpered him and brought him ſafe and with good ſucceſſe to his Maſters houſe.3. He was a true Chriſtian You that be ſervants pray for theſe bleſſings. Beſeech God to make you his free men, and if God grant you favour and good ſucceſſe in your journeys,4. God proſpered him. learne to be very thankfull for it.
And for his croſſe it was this, he was a ſervant,His croſſe, Hee was a bond-man. to be a bond-man is a leſſe deſireable condition as Paul intreateth, ſaying, if thou maist be free uſe it rather, but it is an eaſie croſſe if a man can meete with ſo godly a Maſter and be accepted with him, hence S. Paul ſaith, care not for it, you that muſt live by ſervice, grumble not at this croſſe. For your ſervice is not a bondage for life; but alone as apprentices for a certaine time, or as hired ſervants from yeere to yeere, murmure not at the meaneneſſe of your eſtate, but frame as this man to be faithfull and godly, and you may live as happily here, and get as much glory in Heaven hereafter as your Maſters. (*⁎*)