Prototypes, Example 16
THE SIXTEENTH EXAMPLE.
OF REBEKKAH.
REbekkah was the wife of Iſaac, Rebekkahs neither birth nor death is mentioned in Scripture.of her birth and death the Scripture is ſilent. We are therefore to look into her life, wherein obſerve the good ſhee had and did, the evill ſhe did and ſuffered. The good ſhe did,
Firſt,Her vertues. 1. She was chaſte while a Virgin. whileſt ſhe lived young in her Fathers houſe, She was a Virgin untouched by man, Gen. 24.16. No man knew her. It behooveth young women to behave themſelves ſo modeſtly, and ſhamefac'dly, that they may bring themſelves unto their own husbands undefiled. Therefore the holy Ghoſt appointed the Parents to be carefull of preſerving the tokens of the maidens virginity, that they might be able to prove it againſt the ſlanders of her husbands evill tongue (if he ſhould after report that he found her not a maide) but withall he appointed that if the woman could not prove her ſelfe to have been a Virgin, ſhe ſhould be brought out and publiquely ſtoned at her Fathers doore, Deut. 22, 13. You ſee that God would have the daughter put to death which ſhould be bold to proſtitute her ſelfe to any other men, and then deceive one that had not knowne her, and thruſt her ſelfe upon him as if ſhe had been a Virgin, as much as if he had ordered that ſuch a defiled maiden ſhould not marry any other but him that had defiled her, unleſſe firſt ſhe had made the matter knowne unto that other. Now what care ſhould be taken to preſerve chaſtity, the heathens may teach us, who for meere credit ſake, uſed diligence in this matter, and it ſhould be a ſhame for Chriſtians not to exceed Pagans in any point of goodneſſe.
Let me therefore ſpeake unto you young maidens, and require you to follow Rebekkah in this kinde, keep your ſelves pure, ſuffer not your ſelves to be won away with any ſolicitations for all occaſions of ſin. Be not haughty in conceit of your own ſtrength to withſtand any allurement, but feare God, and beſeech him to keep you by vertue of his feare, elſe many a boaſting maiden hath been forced out of her own experience to confeſſe, that this offence cannot be prevented by braging. I ſay therefore, let the feare of God, and an humble heart, and a carefull ſhunning of evill opportunities be the preſervers of your chaſtity. And if any of you have been corrupt, and vitiated, though it be knowne to none but God and your ſelves, ſee that you be greatly humbled, and truly penitent for it.
The cuſtome of many is, if they can conceale themſelves in this kinde, and that they prove not with childe, to the publique reproaching of themſelves before men, not at all to grieve for the ſin committed, though it be nevertheleſſe abominable in Gods ſight, becauſe of ſuch concealing it; yea, ſome there be that adde murder alſo to filthineſſe, uſing meanes of abortion to themſelves, or of hindering themſelves from conceiving, by wicked reaches, and deviſes: But the all-ſeeing eyes of God do diſcover their lewdneſſe, and will make their offences knowne to all the world, and that ſo much the more to their diſgrace, and deſtruction, by how much they have declared themſelves to be more wicked, in fearing men, and not God. Indeed if the matter come to open knowledge, they weep, and take on, ſhewing evidently, that ignominy goeth nearer to their hearts than ſin, and that they care not how lewd they be, if their lewdneſſe come not to light. But I ſay, be you carefull to prevent ſecret ſins in this kinde, and tender the health of your ſoules more than the credit of your names, and undoe that ſin by unfained repentance, which will elſe make you odious to God, though you hide it never ſo cloſly from men. And let Parents alſo cary a watchfull eye upon their daughters, not giving them liberty to range up and down at unfit times, to unfit places, leſt it befall them as it did Dinah, Iacobs daughter, when ſhee gave her ſelfe leave to gaze abroad to ſee the faſhions of the daughters of the countrey. And I muſt alſo ſpeake to young men, which goe a wooing to young maidens, that they ſuffer not themſelves to be ſo far tranſported with unlawfull, and unruly deſires, as to pollute thoſe before marriage, or aſſay to ſolicite them whom they pretend to love ſo, as to make them their wives. If they love them, let them keep them ſo worthy to be beloved, and enter not into Gods Ordinance, through the devils Portall, as I may call it; O be not ſo wicked, ſo injurious to the maid, and the friends of the maid with whom you ſeek to make affinity, as to lay a ſnare and blot upon your ſelves, and the kindred and parents of your ſelves, and of the Virgin to whom you pretend love and good will, but enter purely into Matrimony, that the bleſſing of God may accompany you in Matrimony. And ſo much for Rebekkahs chaſtity, ſhe came an unſpotted Virgin to the bed of marriage.
Now further, ſhe was a painfull and a curteous maid,2. She was painfull and curteous. My Lord, ſaid ſhe: Sir, as you would ſay in Engliſh. for ſhe came out with her pitcher on her ſhoulder to draw water at a common Well, and did not think ſo much of her labour, but that ſhe was ready to draw water, and fill the troughes till a number of Camels had drank their fill, and curteouſly let down her pitcher to give the man that was a ſtranger to her, to drink, and of her own accord offered her ſervice to water his Camels too.
Learne you maidens to be painfull, learne to be curteous, by labour you ſhould keep your bodies in good health, and your mindes alſo free from vices and evill deſires, and by curteſie you ſhall ſhew your ſelves to be of a good nature, willing to be ſerviceable, and ſo ſhall win love, credit, and good eſteeme: but an idle churliſh perſon, that makes her ſelfe ſick by her ſloathfulneſſe, and by her backwardneſſe to do ſervice, (ſhewing that ſhe is good for nothing but to trick up, and pride her ſelfe) becomes loathſome to God and man. Be not idle, be not nice and dainty, be not ſowre and churliſh, theſe things will cauſe you to inherite as much diſgrace as Rebekkah did inherite honour and good will. Let me commend unto you the vertuous example of good Rebekkah, dreſſe your ſelves as it were at her glaſſe, and adorn your ſelves with her vertues. This Story you may reade at large, Gen. 24.15. and ſo forward reade it, conſider of it, and take it forth into your lives, and learn to live according to the worthy preſidents which the word of God commendeth unto you. The cuſtome of the world, and the corruption of nature will perſwade you rather to pride, niceneſſe, ſloathfulneſſe, and diſcurteſie, but we muſt take heed of following our own naughty nature, in the ſinfull faſhions of the world; She is a Chriſtian indeed that is wiling to live according to the Scriptures.
Now conſider another vertue of Rebekkahs, 3. She was willing to be ruled by her friends in marriage.ſhe was willing to bee ruled by her friends in marriage, and when they had given their conſent to Abrahams ſervant for the marrying of her to Iſaac, ſhe alſo conſented, and ſaid, I will go with the man, Gen. 24.58. So ſhould all maidens yeeld themſelves to the government of their parents and friends in this matter, that they may with more aſſurance & comfort expect the bleſſing of God to make their lives comfortable in mariage, by giving them love & favour in their husbands eyes, and beſtowing upon them good husbands, at leaſt if they meete with ſuch as be not what they ought, they may with more contentedneſſe & patience undergo the croſſe when it comes not with a ſting upon their conſciences, in that by their ſinfulneſſe they have even pulled miſery upon themſelves. If you be well matched, the comfort will be doubled, when you ſhall perceive that it is a fruit of Gods goodneſſe unto you, in bleſſing your care of obſerving his commandements, and directions, and if a croſſe come, it will be far more eaſily borne, when you have your parents and friends ready to comfort you, and helpe you, becauſe you have followed their directions in beſtowing your ſelves. Thus you ſhall provide beſt for your own perpetuall welfare: for that inordinate paſſion, which is called love, will ſoon be quenched like a fire of thornes, and then it is not the fulfilling of irregular deſires, that will miniſter comfort unto you. It is evident by experience, that diſcord and diſſention do quickly fall out betwixt them that followed paſſion rather then duty, and diſcretion in placing themſelves with a husband. Now you ſhall be well able thus to perform your duty both to God and your Parents, if you keep your ſelves owners of your own hearts, and ſuffer not your unruly paſſions to make you ſlaves unto themſelves, and ſo to make your duty difficult and tedious. He that keeps his feet and legs free from ſhackles and chains, can eaſily go about any buſineſſes that are needfull for him to do. But whoſoever will lade himſelf with irons and fetters, ſhall finde it grievous to ſtir when it is requiſite for him to go any whither. Therefore ſhackle not you ſoules with the chaines of unruly affections, that you may chearfully yeeld your ſelves to your parents diſpoſall, as both nature and religion do require at your hands. Give not away your ſelves before hand, commit not that vile Idolatry of making ſome one man a falſe god unto you, and let not your hearts be inſlaved to any one, before your Parents have given you, who have intereſt from God to diſpoſe of you according to the rules of diſcretion for your own good. For Parents looke to the conſtant good of their children in beſtowing them, but their own green heads do likely regard nothing elſe but the pleaſing of their eye and fancies, which likely doth end in miſery and diſcontent. And ſo you have ſeen Rebekkahs good carriage while ſhe was a maiden, living under the government of her Eather in his Family.
Her good carriage when married. 1. She joyned with her huſband in prayer for children.Now ſee how ſhe carries her ſelfe afterwards.
1. To God. 2. To her husband. 3. To her children.
1. To God, She joyned with her husband in prayer for children, and therefore ſhe had faith in God, and truſted in him for iſſue, not barely to the courſe of nature, for it is ſaid Gen. 25.21. Iſaac entreated the Lord for his wife, becauſe ſhee was barren, ſhee was preſent with her husband, and joyned her owne ſupplications with his, for the obtaining of fruitfulneſſe by him. A good woman ought to bee prayerfull, and both to unite her devotions to her husband, and alſo to call upon God by her ſelfe alone. See therefore you wives that you be ready to ſhew piety in the ſame kinde; pray to God with your husbands, yea pray to him for your ſelves, husbands, and children, and for all good things. The bleſſings are doubled that are gotten not alone by naturall endeavours, but by fervent prayers unto God, for this is a proofe, that they be granted by God in favour, and ſo they become tokens of his love to men, and by that meanes are much more comfortable then of their own nature they could be. Thoſe wives therefore are too blame, that ſcarce are willing to pray themſelves, or to joyne with their husbands, but by their backwardneſſe interrupt their praying together, a thing condemned by S. Peter, when it is procured by diſcontents, falling out betwixt, and conſequently alſo by any other meanes. Mend this fault O ye wives, and you that are husbands, if the fault have been in you, mend it, and ſee that you joyne together, calling upon God. If you have children, yet there be enough of other things for which you ought to viſite the Throne of grace. The graces of Gods Spirit are much more deſirable then the fruit of our bodies, and I am ſure that our hearts are all barren of ſuch fruit, and cannot be made fruitfull but by Gods Spirit working in our hearts, and prayer will cauſe him to make a barren heart fruitfull as well as a barren wombe, but without prayer the heart will never bring forth true grace. Naturall benefits, children, and the like, doe fall into the laps of men and women though they doe not ſeeke them from God by this exerciſe of prayer; but ſpirituall bleſſings cannot be obtained by any other meanes, if this be not alſo joyned to the meanes to ſanctifie them. You have therefore cauſe enough to pray together as well as Iſaac and Rebekkah, even though you have not barren bodies, yea, and if you have children, yet it is requiſite to crave Gods favourable bleſſing upon them, without which, they may prove afterwards the greateſt croſſes you have, inſtead of the greateſt comforts; ſee therefore that you be not ſlack in this ſervice of God.
Again, Rebekkahs duty is ſeen,2. She inquired of God when the children ſtrived in her wombe. in that ſhe went to God to enquire when ſhe found a more then ordinary ſtriving in her wombe: wee muſt all learne of her to keep our peace with God, and to be alwaies ready to ſeeke to him, if any thing befall us that puts us to feare or trouble, as you ſee the people of God have done at all times. It becomes the children of God ſtill to enquire of him, and ſeeke to him in all occurrents. Indeed it pleaſeth him to ſend ſuch occaſions unto us, that by them we may be drawne nearer unto him, and viſit him more often, and more cheerefully. They therefore that are ſtrangers to God, and run any whether, rather then to him for help and direction, when troubles doe come unto them, are much too blame themſelves for profaneneſſe. They acknowledge God alone in word, but deny him in deed, that are thus eſtranged from him. Mend this fault now, and that you may with more aſſurance run to God when croſſes and cumbers befall you, be ſure to pray without ceaſing, and to keep your hearts in with him, by calling upon him at all times. It is a moſt happy thing to have the Throne of grace alwaies open to ones prayers; and it is kept open by continuance, and daily exerciſing ones ſelfe in this ſervice. If any ſay, how ſhall we enquire of God now, ſeeing we are now deſtitute of extraordinary Prophets, by whoſe meanes we may ſeek unto him? I anſwer, we have his Word, wee have his Name, we have his Miniſters and faithfull people to go unto, and by thoſe we may as ſufficiently ſeek unto him, as by any extraordinary Prophets. Wherefore as Rebekkah feeling that buſling in her wombe, ſaid, why am I thus? And went to enquire of God, Gen. 25.22. So muſt we in all occaſions of diſquietment, either of body, or of minde, thinke with our ſelves, why is it thus with me? and muſt come to prayer, and crave direction and help of him; We muſt run to his word, and ſeek to informe our ſelves from thence, what may be the cauſe of our preſent eſtate, and conſult with his faithfull ſervants that have a larger meaſure of knowledge then our ſelves, that by their advice we may learne what is fit for us to doe, and upon what ground it is that matters be ſo with us, and God by theſe means will ſettle and quiet our mindes as ſurely, and firmly, as of old he accuſtomed to doe by meanes of his holy Prophets. So you have Rebekkahs piety to God, now ſee her carriage to her husband, and we finde in the Story of her life, teſtimonies of her being a dutifull wife unto him.
3. She was dutifull to her husband.For firſt, when ſhe found him inclined to go againſt the will of God (in giving away that ſolemne bleſſing which ſhe inherited from his Father Abraham, unto the Son to whom it was not due, becauſe God had preferred the younger before the elder) ſhe was carefull to prevent that ſin, and to procure the bleſſing unto Iacob, to whom it was due, and how? Not by brawling and falling out with him, but by a gentle and a quiet meanes. I commend not the uſing of guile and falſhood, but in that ſhe fell not to it by violence of ſpeech, but by a gentle and milde way, in that I cannot but commend her. Herein ſhe did the part of a loving, diſcreete, and dutifull wife, who reverenced her husband, and deſires to keep him from ſin. She came not chaffing to Iſaac, as once Sarah did to Abraham, but by a gentle courſe ſhe cauſed him to eſcape the fault before he could commit it, and beyond his purpoſe. So muſt you good wives carry your ſelves, if your husbands be about to ſwerve out of the way, and you perceive it, you muſt endeavour by ſweet and dutifull courſes to prevent, or recall them from ſin, not to uſe fierce paſſion, brawling, as ſometimes women of a fierce ſpirit doe, who many times are puniſhed for their indiſcreet frowardneſſe, by failing of their deſires, and making things worſe, rather then changing them for the better. The ſame diſpoſition to her husband ſhe ſhewed in another paſſage too, for that ſhe might procure the ſending of Iacob into Padan Aram, ſhe did not openly declare the matter to her husband, but came and related the trouble ſhe had with Eſaus wives, and told how bitter a thing it would prove unto her, if ſhe were as bad yoked with another wife that Iacob ſhould bring, and ſo won him to diſpatch Iacob for a wife into Padan Aram.
A woman ſhould alwaies deale by loving meanes with her huſband, to get the good ſhe would at his hands, and not by violence and clamour. You that would have the repute of good wives in your own hearts, ſee that you follow Rebekkah, prevaile by diſcreet, wiſe, and curteous courſes, not by ſtrong hand, and violence. But theſe eager, ſharp, and paſſionate women, that will wreſt the things the deſire out of their husbands hands, (perhaps alſo inconvenient things) by chiding, and big, and loud words, as once I told you Sarah ſought to do, or elſe by puling, and whining, and charging their husbands not to love them elſe, as the wife of Sampſon did, are to be blamed as undiſcreet, and diſobedient wives, and if they repent not of their folly, and unrulineſſe, the Lord will one day call them to account for their miſdemeanours; Gentleneſſe, and dutifulneſſe muſt adorn your converſation, and your husbands muſt ſee your converſation coupled with feare to diſpleaſe, ſo ſhall you make your ſelve and husbands happy, both at once, and have a kinde of lawfull power with them over whom you have not any authority.
But now of Rebekkahs carriage to her Sons, ſhe was in the right,4. She loved her beſt ſon moſt. ſhe loved the good ſon whom God loved moſt; Iacob was a plain man, but a good man, beloved of God, therefore ſhe did love him too, and herein ſhe did much excell her husband Iſaac, and was more to be commended, and did better pleaſe God. Indeed herein ſhe ſhewed her obedience to God, as well as her affection to Iacob, whom ſhe deſired to have attain the bleſſing, becauſe ſhe knew that God had appointed it unto him. It is a neceſſary thing, that men ſhould ſubmit themſelves unto God in every thing, and become furtherers the beſt they can of fulfilling his good pleaſure, when once he hath vouchſafed to manifeſt it unto them. O let us learn to ſubmit our wills thus to Gods will, and to make it our care to have thoſe things done by our ſelves and others which he would have done. And learne Parents, and all men, of Rebekkah, to love them beſt in whom the Lord hath printed his Image moſt clearely and abundantly. Let godlineſſe be the loadſtone of our affections rather then any other thing, yea let us all learn of her too, to ſtrive to procure a bleſſing upon our children, though not by ſuch a courſe as ſhe took, for herein ſhe was manifeſtly blame worthy, yet by all good and honeſt courſes that we can, even by our prayers for them, and good inſtructions to them; and the like. You have heard Rebekkahs goodneſſe, ſo much as I remember that the Scriptures have left upon record, ſaving it is noted of her, that ſhe made ſavoury meate for her husband,5. She provided ſuch food for her husband as he liked. ſuch as he loved, ſhe could not have done it ſo well then, if ſhe had not taken notice of it, and done it often before. So it is the part of a good woman to cheriſh her husband in his diet, ſo far as her meanes and ability will permit, and having informed himſelf what is pleaſing to him, accordingly to provide it for him. So ſhall ſhe ſhew good will to her husband, which alwaies makes one carefull to pleaſe and gratifie the party beloved. Here is a patterne for you to live after, all you good women ſeek to give your husbands due content in their food, prepare things acceptable to them as you be able, eſpecially, if they be weak, blinde, or otherwiſe afflicted; that your kinde uſage this way, may even countervaile the want of other benefits, and cauſe their lives to be as comfortable to them, as in ſuch croſſes they may be: but without doubt ſhe is a bad and unloving wife, who neglecteth to give her husband ſatisfaction in this point, who ſets him ſhort, and cares not to fit him with pleaſing food; if they be not deſtitute of meanes, yea, who feeds her ſelf deliciouſly in his abſence, and muſt have ſome choice proviſion for her ſelf when ſhe pleaſeth, that ſhall be hidden from his eye, and withdrawne from his mouth.
A great fault it is in a wife, to forget that her husband and ſhe do make but one body, and to divide him from her in eating and drinking to whom ſhe is ſo nearly linked in other ſociety. Be no more offenders in this kinde, if you have been ſuch, but now be good nurſes to your husbands, and let them at leaſt partake with your ſelves of any good fare which you provide for your ſelves. Theſe be the things commendable in Rebekkah. Now I come to her faults.
Her faults, She uſed fraud to conveigh the bleſſing to Iacob.Firſt, ſhe uſed deceit and fraud to conveigh the bleſſing unto Iacob, and ſought rather to hooke it to him by a fleſhly device, then to compaſſe it by a convenient and lawfull way. You ſhall reade the Story Gen. 27.1. and 17. She knew her husband was blinde, therefore ſhe ſpake to Iacob to get the bleſſing by a cunning device, ſhe ſends for a Kid, makes ſuch a diſh as was pleaſing to Iſaacs palate, uſes meanes to make his hands and neck ſeem rough, like unto Eſaus, by covering them with the skins of the Kids as handſomely as ſhee could, and ſo ſends him in to Iſaac, having before emboldned him to ſay, though falſely, that he was Eſau the eldeſt Son. This was a ſin in her, the matter of it was fraud and faſhood, the aggravations of it were, firſt, ſhe drew Iacob into the ſin of lying and ſhifting, even contrary to his own temper, for the Scripture witneſſeth of him, that He was a plain man.
Secondly, ſhe was ſet upon it, that though Iacob objected he ſhould get a curſe rather then a bleſſing, by ſeeming to his Father a deceiver and a mocker, yet ſhe found a meanes to encourage him in his lying, by a trick to beguile his Father well enough; that he ſhould never finde him out, and ſo drew him to go thorough with the crafty device: this was practiſed even againſt her husband alſo, to whom it leaſt of all becommeth a wife to uſe deceit and lying. Only there was one mitigation and extenuation of her fault, ſhe did aime at a good end, but a good intention cannot juſtifie unlawfull means that are uſed to accompliſh it. We have in her then a fault of craftineſſe, and deceit, and lying. There is a great difference betwixt wiſdome and fraud, wiſdome will alwaies hold it ſelfe to the ſide of juſtice, not alone in the thing it mainly ſeekes, but alſo in the path which it chooſeth to walk in to that end; But fraud is as it were a rotten wiſdome, and cares not to follow equity and truth in the way it takes, and neither many times in the end. Abhorre fraud, that is, the carrying of a thing wilily with lying, and falſhood, whether it be good or bad, but moſt of all if it be bad. It is a ſin to do evill that good may come of it, as S. Paul teacheth, Rom. 3. It is a ſin to lie, even for Gods cauſe, and to defend even his juſtice with falſe tales, and figments. As Iob admoniſheth his frinds that did ſo, and that they might not ſeeme to impute unrighteouſneſſe to God in ſo ſore puniſhing of Iob, they did impute hypocriſie to him that was puniſhed. It is a ſin to lie even for a purpoſe otherwiſe good, for we are commanded to put away lying. Wherefore, conſider of your ſelves, if you have not lyed and beguiled, if you have not allured and encouraged others to joyne with you in lying, and beguiling, that elſe would not have done it. If you have done it againſt thoſe that were neare to you, to whom you ſhould have uſed more reſpect: And worſt of all, if you have done it for a ſinfull end too, that is, not to get what was due to you, as here Iacob, but what was not due, by over-reaching your neighbours in bargaining, and the like, not to keep a man from ſin as here, but rather to draw him to ſin, as in caſe of unjuſt complaints to a ſuperiour, to make him puniſh, when he ſhould not puniſh; Not to do your ſelves good, as here Iacob, but to do another a miſchief, as Davids falſe accuſers to Saul, and if your conſciences accuſe you of ſuch fraud, repent of it before God, blame your ſelves for it, ſeek pardon, reſolve to put it away for hereafter, and intreate the Lord to fortifie you againſt all ſuch wickedneſſe, that ſo you may be pardoned, elſe great is the danger of ſuch wickedneſſe, The bread of deceit ſhall be gravell in the belly, and wealth gotten by lying ſhall prove but vanity toſſed to and fro of them that ſeeke death. I pray you, conſider how God chaſtiſed this guile in theſe two good perſons, and that though they had a good end in it; For, this occaſioned the rage of Eſau, which made him threaten, yea, and after attempt to kill Iacob, and ſo drove Iacob from Iſaacs family, and kept them from that comfortable enjoyment each of other, which elſe they might have had for twenty years together. And be you now lovers of plainneſſe, abhorre ſhifting and falſhood, truſt God with the ſucceſſe of all your affaires, and truſt not to your own hearts, and heads, he that ſeekes to effect his deſires by honeſt and juſt meanes, he puts confidence in God, and not in himſelfe, he that uſeth lying and couſinage, he puts not his hope in God, but in his own wit and heart: Shew true and well grounded confidence in God, by keeping your ſelves within the paths of equity and truth, lovely pathes, faire pathes, ſtraight pathes, which ſhall ſurely lead you to more happineſſe and comfort at laſt, than lying, and fraud, hatefull, dirty, and crooked paths can poſſibly do. Learn as David ſaith, Pſal. 119. To hate lying, and to love Gods Law, love to be guided by God, who is the God of truth, and hate to follow lies, which are of the devill, the author of lying. Doe not object, that you cannot poſſibly eſcape ſuch and ſuch miſchiefe, bring about ſuch and ſuch a good buſineſſe, unleſſe you turne a little aſide; to a little lying. I anſwer firſt, truſt God with ſucceſſe, beleeve above hope, let faith guide you, not naturall reaſon; Cannot he doe that which reaſon will call impoſſible? Hath not be ſaid, Rowle thy ſelf upon God, and thy waies, and he ſhall bring it to paſſe? Will you not reſt upon him for the performance of ſo evident a promiſe? And ſecondly I anſwer, that the greateſt evill muſt be ſuffered rather than the ſmalleſt ſin committed, and the attaining of the greateſt benefit, cannot countervaile the committing of the leaſt ſin, and that man doth not truly know either God, or ſin, or the world, or himſelfe, that doth not yeeld to theſe truths.
2. She was too much troubled at her evill daughters in law.So you have this fault of Rebekkahs, another is, that ſhe was too much troubled at her evill daughters in law, and was weary of life becauſe of them. This is a fault, to make croſſes too too heavy our ſelves, to be ſo diſtempered with them, ſo, as to become weary of life becauſe of them, yea, it is a fault found in thoſe that were truly religious, and godly; Eliah would fain have parted with his ſoul, becauſe of the troubles which he met withall, he deſired to die, ſaith the Story,2 King. 19.4. and ſaid, It is enough, Now Lord take away my ſoule from me, for I am no better than my Fathers. Moſes would fain have dyed too, when the people murmured againſt him, and he poures forth his griefe before God in theſe words, If thou wilt deale thus with me, kill me now, kil me if I have found favour in thine eyes, and let me not ſee mine evill. Sometimes you finde good men deſirous to eſcape death, and crying, Lord ſave me from the hands of mine enemies, and ſometimes againe even covetous of it, and crying with vehemency again and again, kill me Lord, kill me, and if thou loveſt me, kill me. Iob was exceeding deſirous to die,To deſire death becauſe of miſery, is a ſin, and why? and ſaid, He would ſeek for it as for gold, yea, and fine gold, So you perceive that mans nature is prone to waxe weary of living, becauſe of affliction, and that this is a fault, and a weakneſſe, is evident. It is an act of ingratitude, becauſe a man conſiders not as well the good he enjoyeth, as the evill, for if he would reckon well, he doth alwaies receive more good at Gods hand in this life, than evill, but as one bitter morſell cauſeth that the mouth taſteth nothing almoſt but bitterneſſe, though it have before received many dainty morſels, ſo it is with us in this caſe.
Againe, it is a fruit of hopeleſneſſe, and deſpaire, the ſoule doth not expect the favourable goodneſſe of God to ſtrengthen, and deliver in due time, but thinks it will never be better with mee till I die, and therefore wiſheth it ſelfe out of the world. Hope would hold the heart up from theſe faintings, but it is a kinde of deſpaire that caſts it into ſuch ſwounes, as Iob ſaid, As for mine hope, where is it?
Thirdly, pride is one great cauſe of this diſpoſition, men conſider not with themſelves how unworthy they be of any good, how much they have deſerved far greater evill, and therefore are immoderately vexed with thoſe they feele, and therefore count their beeing a burden. But is it not a fruit of great pride in a man, that as if he were his own maker, preſerver, diſpoſer, will be no longer then he may have his own will? and may ſee things to go along with him after his owne wiſhes.
Further, a man wrongs himſelfe exceedingly, by ſuffering himſelf to grow weary of life, for firſt, he makes the miſery greater, by makeing himſelfe weaker to beare it. If a man be to beare a great burden, it doth him much hurt to ſcratch the skin of his ſhoulder, for that will adde much to the pain of bearing. A gauled place will ſmart of it ſelfe, how ill doth be provide for himſelfe, that rubs off the skin from his ſhoulders, when he is put to carry a thing. So doth he that will needs give way to ſo much impatiency, as to be weary of life, yea, he expoſeth himſelfe to the danger of becomming a ſelf-murtherer, that yeeldeth to this wearineſſe of life. For it will not be very hard to perſwade any man to caſt away that which is his burden. So it is evident, that this was an offence in Rebekkah.
And now come you men and women of all rankes, looke into your ſelves. Have not you alſo been weary of life, and that upon a very ſmall occaſion? A maide is croſſed in her deſires, by her parents for her good, and ſhe ſees no likelihood of having what ſhee would have, then ſhe pules and takes on, and wiſheth ſhe were dead and buried, ſhe would forgive him that would knock her on the head. A man hath met with ſomewhat a froward woman which vexeth him with her words, then he will be dead in a chafe, I would I were out of the world, never man was ſo peſtered with a ſhrew as I, ſo it is with wives too. Come now, recount you owne paſſions, are you not aſhamed of theſe drunken diſtempers? what is life, a thing ſo dog cheape with you, that upon every occaſion you would caſt it away? Are your ſelves things of ſo little value that ſo ſmall a matter ſhould make you weary of your ſelves? You wrong God exceedingly in ſuch diſtempers, for you make it appeare that you think of him, as of an angry governour, that cares not how unreaſonably he laies upon his ſervants in his anger: Either theſe corrections are ſufferable, or not, (I meane ſuch as by wiſdome and diſcretion you might compoſe your ſelves to beare with gentleneſſe,) or they be not, if they be, why do you chafe thus? If they be not, who hath ſent them? Verily you provoke God to ſend unſufferable croſſes, that will make eaſie croſſes unſufferable; What ſaith the Father to the froward childe, doe you cry for nothing, take you that then to make you cry for ſomething, and ſo doubles and redoubles his blows with a ſtrong arme, till the childe, feeling the ſmart of his Fathers anger, begins to compoſe himſelfe to a little more ſufferance. Brethren, let us repent of this folly, there ſcarce liveth a man that hath not overſhot himſelfe in this faſhion: O let us repent of it, and let us diligently reſiſt ſuch diſorderly paſſions hereafter; Let nothing make us weary of life but ſin, and not that ſo exceſſively, as to make us intemperately wiſh death. Of ſin we ſhould be weary, but of life for ſins ſake I know not whether we may allow our ſelves at all to be weary. But for croſſes, be they what they will, we ſhould not be ſo weak and impatient, as to grow weary of life. For God is able to deliver us out of all croſſes, and will do it, and he will ſo ſanctifie them to us, that it may be more for our profit than if it were removed, and can give, as in Iobs caſe he did, ſo bleſſed an iſſue, that our ſelves ſhall confeſſe it was but our folly, not to be willing to continue under them according to his will. Had not Iob cauſe to unwiſh his former wiſhes, when the Lord did make ſo large an addition of happy dayes unto him? Above all, we muſt conſider of our worthineſſe to be damned, that we may not thinke much of croſſes, and labour ſo to reſt upon God for the eſcape of damnation, that afflictions which are but for a ſhort ſeaſon, may not ſeeme unto us extreame. Looke upon our Lord Ieſus Chriſt, what ſufferings were comparable to his? Yet we never meet with any wearineſſe of life, or wiſhing of death in him. Looke upon S. Paul too, Never man had feeling of greater tribulation, and he tels us, that hee tooke pleaſure in neceſſities, afflictions, tribulations; but that he wiſhed himſelfe dead, that hee might be free from his croſſes, wee never reade.
Let us follow the vertues of godly men, but let their weakneſſes be our warnings. And that we may not diſtaſte life for any croſſes that befall us therein, let us often renew our faith in Gods gracious promiſes, to give us an happy iſſue out of all, and to bring us ſafely to his heavenly kingdome. Moreover, if ſometimes theſe fainting fits doe gather upon us, and our mindes be overtaken with this tiredneſſe of ſpirit, let us learne though to be humbled, yet not to be diſcouraged. We conclude not againſt Elias, Moſes, Rebekkah, Iob, that they were not truly ſanctified, becauſe they were imperfect in patience; Why ſhould we make ſuch untrue, and uncharitable, and indiſcreet concluſions, either againſt our ſelves, or others with whom we live? As an extenuating of faults to make them ſeeme nothing, and make our hearts hard under them, is to be condemned, ſo an over-aggravating of them to make our ſelves ſeem no children, making our caſe worſe then ever any mans before, is likewiſe to be condemned; Satan is author of both theſe follies, and the effect of the latter is to drive us from God, as well as of the former, and all things are ill uſed when they tend to keepe us from comming to God, and truſting in him. So much of Rebekkahs good and bad, now of the good and evill occurrents that befell her.
Her proſperity firſt was great,3. Her proſperity, She was effectually called. for God called her from her Fathers houſe, in which Idolatry did raigne, and falſe worſhip prevailed, to be a member of Abrahams houſe, and a mother of the Meſſiah, and a profeſſor, and practiſer of Gods true religion; and not alone ſo, but gave her grace to be a godly woman, an heire of the promiſe made to Abraham, together with her husband. This is the greateſt of mercies here below, to be called from darkneſſe to light, from ſerving the devill and Idols, to ſerve the true and living God.
If God have granted to any this mercy, even to call them effectually to himſelfe out of the darkneſſe of a falſe worſhip and religion, to the light of a godly life. How much cauſe hath he to bleſſe God, and to rejoyce in this mercy above all mercies, and bee freequently and heartily thankfull? But if you have not yet attained it, for many live in the Church that be not of it; take notice of your wretched condition, and now cry earneſtly to God to bring you to the effectuall and ſaving knowledge of his truth, that you alſo may be indeed, and …ot in bare profeſſion, of the houſhold of Abraham, the true Church.
But Rebekkah had other benefits, beauty, health, and ſtrength,Gen. 24.16.20 2. She was beautifull, healthy, ſtrong, had a rich and godly husband, and a good childe. for ought we reade, after marriage as before. A rich and godly husband in whom ſhe was doubly happy for her ſoule and ſtate, and one godly childe too, whom ſhe dearely loved, and who ſhewed himſelfe a man worthy to be loved. A good husband, a good ſtate, a good childe, good health, bee they not benefits indebting us to God in many praiſes, and thankes, and much carefull obedience? Let not theſe mercies be ſtrangers to your thoughts, but ponder upon them to ſtir up your ſelves to thankſgiving and obedience.
Now for her croſſes,4. Her afflictions. ſome ſhee ſuffered in her dayes as well as others.
Firſt, her husband fell blinde and weake, and almoſt bedridden.1. Her huſband was blinde and weake. No doubt but ſhe did participate with him in this affliction, and it was a griefe to her to ſee him ſo impriſoned in darkneſſe, and ſome trouble it muſt needs be though her love made it eaſie to give attendance upon him in that eſtate.2. Her huſbands affections were ſet too much on the worſer ſonne. 3. Eſaus reſolution to kill Iacob. Likewiſe ſhe could not but grieve to ſee her husbands affections to be ſo much more than they ſhould have been for a long time upon her elder, but worſer ſon.
It was alſo a great griefe unto her to ſee the rudeneſſe and bloodineſſe of her ſon Eſau, who comforted himſelfe againſt his brother, with an intention, ſo ſoon as his Fathers funerals were over, to diſpatch him, and rob him of the bleſſing, though he could not get it to himſelfe. Would it not cut the heart of one of you Parents, to heare that one of your ſons (you having but a couple in all the world) ſhould reſolve to become a murderer of the other, and ſo you ſtood in danger of being deprived of them both at once; would not both theſe things grieve you? Againe,4. Iacob was baniſhed from her as it were. it was a griefe to her to have her good ſon as it were baniſhed from her houſe, and compelled to fly away in ſecret for his life. For had he not been compelled to ſteale into Padan Aram in reſpect of Eſau, as to ſteale thence again in reſpect of Laban, his Fathers eſtate was not ſo low, that he muſt needs have travailed over that Iordan with a ſtaffe, and come to Labans houſe all alone, and there have ſerved an hard ſervice for a wife. Sure Iſaac was not a prodigall, he had not conſumed his eſtate ſo, that Abrahams grandchilde muſt be ſent out ſo poorely appointed, whoſe ſteward when he fetched a wife for Iſaac, had ten Camels well laden with rich things, and many ſervants to attend him, and ſo with ſpeed returned home with his errand. But feare of Eſau cauſed him to goe ſpeedily and ſecretly, that no man might know it, leſt ſo he might have fallen into miſchiefe by his meanes, and to tarry ſo long till he might heare his brother was pacified.
Now did not this, think you, wound Rebekkahs heart? Did ſhe not part with a great part of her comfort, when ſhe parted with her beloved ſon Iacob? ſo far, ſo long, and in ſuch a manner.
5. She was vexed with the frowardneſſe of her daughters.But worſt of all, ſo long as ſhe lived with her daughters, ſhee was miſerably vexed with their frowardneſſe, and ill conditions. Indeed at length Eſau tooke his journey to mount Seir, where her friends dwelled, and made this croſſe more eaſie, by removing his habitation with his wives and all he had: but in the mean it was an anguiſh to her, and that (viz. loſſe of Eſau too, when Iacob was gone) could not but miniſter matter of ſome affliction to her in minde.
Now let all of us be perſwaded to looke for theſe and the like croſſes, that by fortifying our ſelves againſt them, we may be made more patient, and ſo beare them with leſſe diſcontent: for what are we, that God ſhould handle us with more indulgence than this ſo good a woman? And thoſe that lie under any ſuch croſſe in huſband, ſons, daughters, daughters in law, let them frame themſelves to a more contented ſuffering, becauſe they finde that they bee no other kind of evils, than thoſe wherewith their Father hath exerciſed their betters in former times, as he doth alſo for the preſent; Hee muſt be an unruly childe that will roare, and take on, when he beareth no more than his other brethren and ſiſters beare before him; yea, and if we have eſcaped theſe particular croſſes, let us be thankfull to God for our freedome even from them, and make the bearing of the reſt more eaſie, becauſe we have not (as we have deſerved, and might have had) the ſame we have, and theſe alſo for an overplus of miſery.