Prototypes, Example 21
THE ONE AND TWENTIETH EXAMPLE.
OF LABAN.
WE have ſpoken of Iacobs ſelfe, and of his Wives;Laban. now I will goe on to ſpeake of his Vncle, and ſo of his Children.The Scripture ſaith nothing of his birth or death. His Vncle and Father in law was one Laban of Padan Aram, of whoſe birth and death the Scripture takes no notice at all: and indeed it is ſcarce worth the while to mention the birth and death of wicked men. It is no great matter, when they were borne, or when they died, ſeeing both their comming into the world, and their departure out of it do periſh, for they come to nothing, and both come in and go out as it were in an evill time.
But we have ſomething to ſay of his parentage and life.His Parentage For his Parentage, we learne, Gen. 22.26. and 24.29. that he was the ſonne of one Bethuel, who was the ſonne of Nachor the brother of Abraham, who did not leave his Countrey and Fathers houſe with Abraham, when he travelled at Gods Commandement into the land of Canaan, but abode ſtill in Padan Aram, the land of his Nativity, and there continued to follow ſtrange gods, and commit Idolatry; of which all the world, and by name the countrey was then full. So hee was the Idolatrous ſon of an Idolatrous Father, and Grandfather, which did as moſt men doe, take up the religion of his forefathers without more adoe, not looking whether hee ſerved God aright, but counted it ſufficient to ſerve God as his Progenitors had done before, not at all conſidering whether it were the true God or the falſe whom they ſerved,His life. or whether it were true or falſe worſhip which they performed.
His civill vertues.Now in his life wee muſt conſider his deeds, good and bad, and the things that befell him good and bad.
Firſt then, for his good deeds, for even a bad man may have ſome civill vertues found in his life, out of a common worke of Gods Spirit, who will not ſuffer men to be ſo farre over-runne with vices, but that for the preſervation of humane ſocieties, they ſhall have ſome ſhadows of vertues ſeene in them.
Theſe good deeds of his looke partly to men, and partly to God.
His good deeds to men-ward, are firſt, to Abrahams ſervant.
Secondly, to Rebekkah his ſiſter.
Thirdly, to Iacob his kinſman.
Fourthly, to his Daughters and Grandchildren.
1. He vouchſafe curteous entertainment unto Eliezer.Firſt, let us conſider his carriage to Abrahams ſervant Eliezer of Damaſcus, who was ſent by his maſter Abraham, to fetch a wife for his ſon Iſaac out of Padan Aram, becauſe he would not match him with the curſed ſeed of the Canaanites.
The firſt thing commendable in him is, that hee vouchſafeth curteous entertainment unto him; for when the ſervant meeting with Rebekkah had found great kindneſſe from her in watering his Camels, as well as giving himſelfe drinke out of her pitcher, and that hee had rewarded her with precious gifts, Gen. 24.22. viz. with a golden eare-ring of halfe a ſhekel weight, and two golden bracelets of ten ſhekels weight for her hands; and that ſhee had invited him to her Fathers houſe, and comming home had told Laban her brother of the man, who hee was, and what hee had beſtowed upon her: preſently Laban goes forth to the man, ver. 31. and invites him to the houſe with very kinde words, ſaying, Come in thou bleſſed of the Lord, wherefore ſtandeſt thou without? for I have prepared the houſe and roome for thy Camels: and ſo bringing him home, they ungirded the Camels, and hee gave him ſtraw and provender for them, and water to waſh his feete, and the feete of thoſe that were with him, and then ſet meate before him, that hee might eate.
Loe here, an example of curteous hoſpitality, hee gave him good and loving words, and provided and miniſtred to him all things neceſſary for his cattell, and companions, and himſelfe.
Thus ſhould men uſe kinde and liberall hoſpitality towards ſuch friends as upon occaſion doe repaire unto their houſes, and this is a kinde of vertue which may bee found in men that are deſtitute of all true grace and piety. For even nature it ſelfe teacheth men to ſhew love and humanity to men that are of the ſame nature with themſelves, becauſe they looke to finde the like gentleneſſe themſelves from others upon like occaſions.
Here is one thing in Laban worthy praiſe and imitation:2. He gave him an honeſt and good anſwer. another is, that hee gives him an honeſt and good anſwer when hee had declared unto them his errand. For the man refuſing to eate till hee had related his buſineſſe unto them, being very faithfull to his maſter, and diligent in the matter committed to his truſt, up and told them all that had fallen out, why hee came thither, and how hee had by a ſpeciall providence of God met with Rebekkah at the fountaine of water, requeſted to know their minde, and what hee muſt truſt unto in this matter: and from Bethuel the maides Father, and Laban of whom wee are ſpeaking, her Brother, hee received this juſt and diſcreete anſwer, That the thing proceeded from God, and they were able to ſay neither good nor bad unto him: that is,Neither by faire meanes nor by ſoule. not to croſſe his motion by any allegation one way or other; concluding, that Rebekkah was before him, and that hee might with their good conſent take her and goe, that ſhee might bee his Maſters ſons wife, as God had ſpoken, ver. 50▪ 51. of the ſame Chapter.
In this paſſage you ſee a great deale of honeſt plainneſſe; ſeeing God had directed him by his ſpeciall hand to this maiden, they would bee no hinderance unto him, but would give their willing conſent to the marriage.
It is a good thing for men to conſent unto honeſt and good motions, chiefly when they ſee God himſelfe by his good providence going before them, and as it were, leading the way unto them.
A third good thing in Laban was,3. He ſpeedily diſmiſſed him. that hee doth ſpeedily diſmiſſe the man, and hindered not his preſent returne unto his Maſter, with a wife for his ſon. For ſo it is written ver. 59. that when hee riſing betimes in the morning was earneſt to returne that very day, and that they at firſt required ten dayes ſtay for Rebekkah, but hee requeſting them not to hinder his expedition, ſeeing God had proſpered him; they called the Damſell and asked her conſent, viz. Whether ſhee was willing to goe with the man? and finding her very forward, they ſent her away without further lingring.
It is a good thing, when wee have entertained any one in our houſe, and his deſire is as his occaſions ſhall require to make haſte home, to further him by all meanes, and not to ſtop his proceedings with delayes. For many times ſuch deferring proves very unpleaſing, and ſometimes dangerous to the party to whom wee would ſeeme to ſhew love and good will, as wee ſee it did in caſe of the Levite, whoſe Father in Laws importunity cauſed him to ſtay a day or two beyond his deſire, in the later end of the Story of Iudges.
Thus hath Labans carriage beene good to this ſervant of Abrahams. We muſt follow the goodneſſe of all men, even Idolaters and Heathens.
4. Was loving to his ſiſter, made a feaſt to his neighbours and friends. Gen. 29.21, 22.Now conſider how hee behaved himſelfe to his ſiſter, to whom he diſcovers good affection, and love by a curteous diſmiſſing of her, ver. 60. They bleſſed her and ſaid, thou art our ſiſter, bee thou the mother of thouſands, of millions, and let thy ſeed poſſeſſe the gates of them which hate them: that is, prevaile mightily againſt all their enemies, and conquer them if they have juſt cauſe to contend with them. Brethren ſhould wiſh all proſperity and welfare to their ſiſters and brethren, and to their children after them, even that they may grow ſtrong and mighty in the world, for carnall men having but a carnall minde and affection, can wiſh no better but carnall benefits unto their friends and kindred, and theſe they ought to wiſh heartily, and to procure alſo, ſo far as opportunity ſhall be offered.
But now it is time that we ſhew Labans good carriage to Iacob, the ſon of this his ſiſter a long time after.
5. He lovingly entertained Iacob when he came unto him.Firſt, hee doth lovingly entertaine him alſo when hee came unto him but even in a poore and naked faſhion, nothing ſo richly provided nor attended as the forenamed ſervant was in the former narration. Iacob came all alone, and with nothing almoſt but his ſtaffe in his hand, but yet when hee had faithfully reported to him both who hee was, and what occaſion drove him in ſuch manner out of his Fathers houſe, hee receiveth him with all curteſie. For it is noted, Gen. 29.12, 13, 14. That when Rachel had heard of Iacobs mouth who he was, and had acquainted her Father with his comming, hee hearing this tidings of his ſiſters ſonne, ranne to meete him, and embraced him, and kiſſed him, and brought him to his houſe, and when Iacob had certified him of his matters, hee anſwered him lovingly, ſaying, Surely thou art my bone and my fleſh; that is, bee not troubled for theſe things, I acknowledge thee to bee my kinſman, and I will carry my ſelfe towards thee accordingly.
Loe, how a man voide of true religion, may yet have good naturall affection to his kinſman, and that though he finde him in ſomewhat a poore caſe, and deſtitute of things needfull. And doubtleſſe it is a vertue, and deſerveth praiſe, to ſtand ſo diſpoſed unto ones kinſmen or kinſwomen, that are as Laban could ſay, Our bone and fleſh.
Neareneſſe of blood requires ſome ſpeciall love and reſpect to thoſe to whom nature hath ſo nearely united to us. Every man promiſeth himſelfe kindneſſe from ſuch perſons, and therefore the common phraſe of the world hath entitled them friends by a kinde of excellency, becauſe they ſhould be forward to performe all loving and friendly offices.
Another vertue in Laban is,6. Of his own accord he offered Iacob wages for his worke. that of his owne accord hee doth offer wages or recompence unto him for his worke, for perceiving him to be of an induſtrious diſpoſition, that knew not how to paſſe his time idlely, though in a ſtrange place, and withall, skilfull and underſtanding in matters of ſuch nature as Labans calling ſtood upon, viz. in Cattell, hee ſayes thus unto him, ver. 15. Becauſe thou art my brother, that is, kinſman, Shouldeſt thou ſerve mee for nought? that is, that were an unreaſonable thing indeed, and therefore tell me, what ſhall thy wages be.
Loe, he would not deale ſo unjuſtly with his kinſman, as to take his labour and ſervice for nothing, but is willing to give him ſuch convenient ſatisfaction as he ſhould demand.
This is ſuch a point of righteouſneſſe and equity, as even nature it ſelfe doth teach, and a meere naturall man, not too much over run with worldlineſſe of minde, may practiſe towards others. For ſeeing every man muſt make himſelfe the meaſure of his dealing with his neighbour, and that it cannot but ſeeme unrighteous to any man, if he bee driven to worke for nothing, ſurely he cannot but conclude, that himſelfe alſo is bound to recompence the labour and ſervice of another. And this juſtice was ſo well knowne to Laban, and hee had ſo much goodneſſe remaining in him afterwards too, that hee continues to exerciſe it after Iacob had finiſhed his fourteene yeares ſervice, and was now to make a new bargaine, as you ſhall reade Chap. 30. ver. 25. and 35. For when Iacob requeſted his good will to returne home, becauſe hee knew how faithfully hee had ſerved, hee acknowledges his painfulneſſe, and truſtineſſe, and his good ſucceſſe too, and therefore requeſts him to tarry with him, and makes him this offer, ſaying, Appoint mee thy wages and I will give it; and when Iacob made a reaſonable motion, (that for the clearing of his innocency, and preventing of all miſtakings, hee might have for his wages the ſpeckled and ſpotted amongſt the Goates, and the browne amongſt the Sheepe, that ſhould after bee yeaned hee meaneth) he agrees to the condition, and ſo Iacob was willing to ſerve him on theſe termes. Here you ſee juſtice in Laban, hee is willing to give his ſervant due wages for his worke. This point of equity is written in nature, and little goodneſſe is left in him that doth not know and follow it.
So you have Labans juſt dealing with Iacob.
Now looke into a third thing commendable in him, and that is,7. He was willing to beſtow his daughters upon him. when Iacob offers to ſerve him ſeven yeares for his younger daughter Rachel, Chap. 29. ver. 18, 19. He conſents to the motion, ſaying, It is better that I give her to thee than to another man, and ſo bids him abide with him: that is, I will give her thee on this condition, and not only ſo, but hee puts upon him the elder daughter, and ſo makes him his ſon in Law in both of them.
That which was faulty in this paſſage, we ſhall ſpeake of anon, when we come to mention his faults; but this was a good thing in him, that he liked ſo well of Iacobs carriage, that he was willing to beſtow his daughters upon him.
It is a matter both of prudence and honeſty too, to like ſo well of the vertue and good qualities of an honeſt and good man, as to be willing for theſe things ſake (other matters not too too much gain-ſaying) to make choice of him for a ſon in Law.
The qualities of a man are principally to bee regarded in the choice of a ſonne in Law, and yet hee is not truly diſcreete and wiſe, that doth not looke unto this thing in the choice of an husband for his daughter. A perſon painfull, diligent, thrifty, and of good carriage, and ſufficiencies is rather to bee taken, than one deſtitute of theſe qualities, though hee bee farre more high and rich.
It is the husbands ſelfe that will make the Wives life either moſt miſerable or moſt happy: and Laban did well in making ſuch a choice, and never ſhall he repent the match that findeth theſe things in him with whom hee matcheth; but without theſe things in the perſon, the ſtate and quality of the man in other reſpects cannot hinder, but that a little time will make both Father and daughter too, unwiſh the bargaine they have made.
8 He quickly laid downe his anger, and made a covenant with him.How let us ſee what was good in Laban, in the very cloze of all with Iacob, as you have it Chap. 31.44. ad finem. He layes by all anger and diſcontent, and conſidering the neareneſſe that was betwixt them, hee made the motion of entring into covenant with Iacob, and ſo they ſolemnly ratifie the covenant, by ſetting up an heape of ſtones, and feaſting upon the heape, and eating and drinking lovingly and chearefully together, and by a ſolemne oath each to other.
It is a good thing to ſwallow downe all jarres and differences that fall out betwixt ones ſelfe and his friends and neighbours, and to part lovingly and curteouſly each from other in peace and concord, not in diſcontents and heart-burnings. Surely quarrels would not bee held up long betwixt kinſmen and allyes ſpecially, but though they have met in a kinde of heate, and anger, and jealouſie one of another, yet they ſhould cauſe all theſe things to depart from them, and bee friends before they depart one from another.
Peace is a comfortable thing, and it is a praiſe-worthy thing to ſpeake the firſt word of agreement.
9. He ſheweth himſelfe loving and kind to his daughters and grandchildrenAnd ſo much for Labans carriage to Iacob.
Now to his daughters and grandchildren hee ſhewes himſelfe alſo loving and kinde, both taking care for them, and even binding Iacob by covenant to uſe them well; ver. 49. Chap. 31. and alſo kiſſing them, and bleſſing them at the time of parting. A Father ſhould bee carefull of his childrens welfare, even when hee hath placed them forth into other families, and ſhould ſhew all curteſie and love unto them when hee parts with them, hee ſhould get good husbands for his daughters, ſo farre as hee can, and uſe all good meanes to make them live lovingly together. Laban did both theſe offices to his daughters, and every Parent ſhould attaine at leaſt ſo much goodneſſe as a Laban.
But one thing more wee note in Laban, and that is,10. He made a feaſt at the marriage of his daughter. hee invited the neighbours, and made a feaſt at the marriage of his daughters. Chap. 29. ver. 22. A wedding feaſt is not indeed abſolutely neceſſary, but it is of commendable uſe, ſo that exceſſe and diſorders bee avoided, and unleſſe juſt cauſe bee to the contrary, it hath a ſmacke of niggardlineſſe to neglect it. A man ſhould doe well to ſhew love to his neighbours, and to be willing to embrace fit opportunities of inviting and feaſting them; only ſtill ſo, that immoderateneſſe of all ſorts be avoided, and that a man keepe himſelfe within the compare of his place and meanes, and affect not vaine-glorious ſuperfluity in feaſting.
And ſo much for Labans goodneſſe to man-ward, now to God-ward ſomething is good in him.
Firſt,11. He tooke notice of Gods bleſſing as the cauſe of his proſperity. that hee tooke notice of Gods bleſſing to bee the cauſe of his proſperity by Iacobs labours, as you reade Gen. 30.27. I have learned by experience, that God hath bleſſed mee for thy ſake. Surely it is a good thing to put ones ſelfe in minde that Gods bleſſing makes rich; yea, and to obſerve how his bleſſing attends his faithfull people too in the labours of their hands. Laban aſcribes his riches to the bleſſing of God following Iacob.
It is a good thing to have ones eyes ſo farre opened towards God, and to marke by experience his favourable proceeding towards his faithfull ſervants, as it ſeemes alſo Ioſephs maſter did, and it is ſure Pharaoh did when he was his ſervant, and Nebuchadnezar towards Daniel and the three children, as alſo Darius in his time.
Againe,12. He forbore what God forbad. when God met Laban by the way and commanded him to ſpeake to Iacob neither good nor bad (that is, not to hinder his journey either by faire meanes or ſoule) hee both acknowledgeth it, ver. 29. and accordingly obeyes it, for hee diſmiſſeth him peaceably, and ſtops him not in his courſe homewards, though as hee ſaith, it was in his power to have done otherwiſe.
This is to bee praiſed in him, that what God forbad him, hee forbeares, though hee ſaw otherwiſe no danger in it. Certainly the duty of a man is to abſtaine from what God prohibiteth, though hee have never ſo much both power, provocation, and opportunity to doe it. Wee ought ſo to feare God, as not to provoke him, ſo to love God as not to offend him, and ſo to acknowledge our abſolute dependance upon him, as not to croſſe him. Hee knowes not neither how much hee owes to God, nor yet how obnoxious hee ſtands unto him, that doth not ſo farre ſubmit himſelfe unto him.
Wee noted the like yeelding to God in Abimelech before, what though he doth not now appeare to us in dreames and viſions, Yet have wee a more ſure word of Prophecy, to whom wee ſhould doe well to take heed: as S. Peter adviſeth us.
And this is all the good I have noted in Laban.
Let us make ſome uſe of this to our ſelves.
Firſt, what ſhall a man thinke of himſelfe if hee bee not found equall to Laban in goodneſſe? Nay, if the quite contrary vices bee apparent in him, to thoſe vertues which were in ſo meane a man, I meane in goodneſſe. And yet ſo it is, that many who terme themſelves brethren and Chriſtians, are farre ſhort of Laban in theſe ſhewes of vertues. Laban was curteous, they are churliſh. Laban entertained Abrahams ſervant well, niggardlineſſe will ſcarce ſuffer them to entertaine any well. Hee found Laban ready to gratifie him and diſmiſſe him, they doe neither; many care not for kindred or any the like bonds, many care not how they ſerve themſelves of others labours, ſpecially ſervants, and every way are farre worſe matters than Laban. No bounty, no juſtice, no ſhew of ſeeing God in things. No ſhew of peaceableneſſe, no regard of Gods prohibiting them any thing, but what they will doe, they will doe, though the God of heaven himſelfe forbid them, and though they know as much.
Hee is very unlikely to bee of the ſeed of Iacob, that hath not come ſo farre as Laban.
Againe, there is little cauſe that a man ſhould applaud himſelfe in ſo ſhort and defective a goodneſſe as this of Labans, yet this is all that ſome have to pleaſe themſelves and to glory in. They deale curteouſly with their kindred, they bee willing to ſhew kindneſſe to their neighbours. They love well their children, and can give good hoſpitality to ſuch friends as come about them. And they deſire to live peaceably with their neighbours, and are ready to compoſe quarrels, and ſome things they are willing to leave or forbeare that God forbids.
Alas, theſe be poore evidences for heaven, theſe are poore proofes of their being good men, and in Gods favour. A man muſt not thinke that ſuch a meaſure of goodneſſe will prove him a good Chriſtian, that may ſhew well enough a tolerable Heathen. I pray you therefore that all theſe things may bee found in you in a better manner, and a larger meaſure, upon better grounds, for better ends, more conſtantly, and more ſincerely. Bee curteous, bountifull, and peaceable, and ſo in the reſt with reference to God, in obedience to his commandement, in love to him, and with a deſire to pleaſe him, and abſtaine from all that hee forbids, and let your peaceableneſſe and curteſie extend it ſelfe even to enemies.
That vertue is but a ſeeming vertue which doth not ſpring from a roote of piety, and is not watered with an heavenly dew, and made to grow up with godly conſiderations taken from the divine Majeſty.
Wee muſt walke with God, live to him, ſeeke him, pleaſe him, or elſe ſome bare naked good deeds will not ſuffice to prove us his children and his heires.
So much for the good of Laban; His faults.now his evill muſt be obſerved too.
Firſt, to God-ward,1. He was an Idolater. though hee had Iacob living in his houſe, and had obſerved by experience, that God did bleſſe him for his ſake, yet hee would not leave his falſe gods, his Idols, his Teraphim, but keepe them ſtill, and made ſuch ſtore of them, that hee tooke it very ill that Iacob ſhould ſteale them away, as hee conceived hee had done, though falſly, and therefore alſo hee ſware by the gods of Nahor, and the gods of their Fathers.
Hee was brought up an Idolater, and continued an Idolater, living and dying in the worſhip of falſe and imaginary gods; which they that doe, ſhall not inherite the kingdome of God, hee had Images of theſe falſe gods, Images of men it may ſeeme they were by their name.
O how naturall it is to man to erre in the conceit of a multiplicity of gods, and in ſetting up pictures, and repreſentations of God to himſelfe? Great darkneſſe poſſeſſeth the mindes of men in the matter of Gods nature, hee will take upon truſt any fable in this kinde, and will ſcarce uſe his own reaſon to examine religion, but for the worſhipping God in an Image, though it bee a point of the greateſt foppery in the world, hee will count it ſingular wiſdome, and count himſelfe ſo much devouter, by how much hee is liker the blocke or picture before which hee doth his falſe devotions.
Let us bleſſe God that hath delivered us from conceit of fantaſticall gods, and from the love and liking of Images and pictures, which the Lord may ſeeme to have in deteſtation; becauſe in likelihood they were occaſions of inducing the damnable opinion of multitude of gods into the world. And let us pray to God to bring the poore ignorant perſons (that run after other gods, or elſe dote upon pictures) out of ſuch their miſerable condition, and to ſet up the truth in ſo great power, that men may no longer caſt themſelves headlong by that which themſelves account religion, and the right way to pleaſe God.
But Laban dealt very ill with Iacob.
2. He loved Iacob in a worldly manner.Firſt, the love hee bare him was a meere worldly ſelf-reſpecting love, hee found hee gate well by him, therefore hee deſired his company. But for Iacobs piety and true religion, he regarded him not a jot the better.
So moſt times, yea, evermore the love of worldlings doth grow from the roote of worldlineſſe.
If by ſome good Iacob they have attained, or hope to attaine profit and advantage, they are loath to part with him; but unleſſe ſuch things doe commend a man to them, hee may ſit without doores long enough, and his goodneſſe with him, before they will take him into houſe.
Such a carnall love to good men is none other thing than may bee ſeene in as bad a man as hee of whom wee entreate. You muſt therefore learne to love a Iacob as a Iacob, and in the name of a Iacob, that love will demonſtrate ſome piety to your ſelves. And when wee perceive the kindneſſe of any man to have its originall in ſuch baſe ends, wee muſt eſteeme it a point of diſcretion not to truſt at all in their loves, they will ſoone turne enemies for gaine, whom gaine maketh friends.
3. He couſened Iacob.Further, Laban did palpably deceive and couſin Iacob in a matter wherein deceit ſhould leaſt of all bee uſed, even in point of Matrimony.
Iacob intended to live contentedly with his owne wife, as his Father Iſaac had done before him, and therefore ſetting his affections on the younger daughter Rachel, agrees to ſerve Laban for her ſeven yeares, inſtead of dowrie which hee had not to give. Laban agrees to it, as I ſhewed you before, and aſſembling his neighbours, celebrates the marriage with a feaſt.
It muſt not bee doubted, but that they were all made to underſtand which of the maides was the Bride, as well as which young man was the Bridegroome. But at night it may ſeeme the Bride was brought into the Bridegroomes Chamber vailed for modeſty ſake.
Laban perſwades his eldeſt daughter Leah to poſſeſſe the place of her younger ſiſter, whether with or without her conſent it is not expreſſed; but moſt likely without, and ſo is Iacob in the morning greatly diſcontented, to ſee a ſtranger bedded with him inſtead of his owne Spouſe. Wherefore complaining of the wrong to his Father in Law, hee is anſwered with a ſhift, that the cuſtome of that place is not to beſtow the younger before the elder; but if hee would ſerve ſeven yeares more for Rachel, hee ſhould have her too: for Polygamy was not then reputed a ſinne. Iacob muſt needes bee content with that which hee could not helpe, and is compelled to make his apprentiſhip longer by halfe than hee intended, here was flat couſenage. To winde in Iacob for ſeven yeares more than hee meant at firſt, and to beſtow both his daughters upon ſo thriving a man, and ſo advantage himſelfe more wayes than one at once; this fellow feares not to breake Covenant, and to beguile and defraud a man in his wife. And when hee was told of it hee pretends a contrary cuſtome; If there were no ſuch cuſtome, hee playes the lying fellow, in ſaying wittingly that which was not for the excuſing of his fault: If there were ſuch a cuſtome, hee playes the couſening companion in concealing it before, and not acquainting Iacob with it when hee made the motion. He ſhould have ſaid, I would willingly give her thee, but that the cuſtome of the countrey hinders: but if thou wilt have them both, firſt the elder, then the younger; I am content. This had beene plaine dealing; but to leade Iacob on with words, and then at laſt pull him on in this faſhion to ſeven yeares bondage more, was flat diſhoneſty.
And ſuch is the diſpoſition of a worldling for advantage ſake, that hee cares not with trickes to out-reach and beguile any with whom hee deales; but wee have a better direction from Gods Word, ſaying, Let none of you defraud or over-reach another in any matter, for God is an avenger of all that doe ſuch things.
Hee uſed the like guilefull dealing after, in changing his wages ſo many times, and all proceeded from the ſame evill humour of covetouſneſſe.
But now ſee another ſinne, whereof Iacob makes mention to his Wives in way of perſwading them to depart with him; Iacob beheld Labans countenance, that it was not to him at before:
Loe, hee lookes doggedly upon him,4. He looked doggedly upon him becauſe he hindred his wealth, though without any wrong. and hath a kinde of envious grudge againſt him: not for any fault of his, but alone becauſe hee hindered his wealth, in that God gave his riches to Iacob, by cauſing moſt of the Ewes and ſhee Goates to bring forth ſtill young of ſuch colour as was agreed upon for Iacobs wages. ver. 8. If hee ſaid the ſpeckled ſhall bee thy wages, all the cattell bare ſpeckled; and now this cauſed the falling out.
See here the guiſe of a carnall and earthly minded man, hee will become an enemy and beare a grudge to any that hinders him in his gaine, though it bee without any wrong or injuſtice.
It was not any injury, though it were a damage to Laban, that ſtill the greater number, and better cattell were Iacobs, but becauſe hee ſees it ſo, therefore hee beares an ill affection to Iacob; as Saul hated David becauſe hee ſaw that God had intended to turne the kingdome unto him.
Nature will ſhew that this is a fault: for why ſhould I hate a man becauſe God proſpers him? but deſire of gain will ſo blinde the eyes, that hee which is led with it, will not avoide this fault, nor will take notice likely that it is a fault: you muſt obſerve it in Laban, and informe your ſelves how unreaſonable a thing it is; and the ſonnes of Laban too did joyne with him in the ſame fault, for they alſo muttered againſt him in this reſpect.
5. He purſued Iacob with an hoſtile minde.And now I proceed to his next fault, hee purſued Iacob with an hoſtile minde, intending either to bring him backe againe, and then hee muſt have ſerved him on poore and hard termes, or elſe to have ſent him empty enough away, and accordingly provided himſelfe of company, in ſo much that himſelfe ſaith, It was in his power to have done Iacob hurt; but that God forbade him, and Iacob upbraides him with it.
Indeed God needed not to have appeared to him for the forbidding of ſuch a thing, if hee had not ſeene what would elſe have beene the iſſue.
A very great ſinne this was in his purpoſe, though God hindered the execution: wee muſt marke his ſinne, hee followed Iacob in anger, meaning to have ſtript him of all. A wicked thing it is, upon occaſion of ſomething that looketh like a fault, to attempt ſuch a buſineſſe; for the worſt that hee could alleadge, was Iacobs ſtealing away without giving him warning or leave, and this in Iacob was no fault at all, becauſe God commanded him ſo to doe, neither had it beene a fault, though God had not bidden it; for it ſeemes their agreement was but from yeare to yeare, or for a leſſe ſpace of time, in that Laban changed the wages ſo oft, and therefore the time prefixed being fulfilled, Iacob was at his liberty, and might goe without asking his leave, or making him privy to his purpoſe. But Laban is glad to have an advantage of ſuch a pretence, and reſolves. Is hee gone without my liking and knowledge? Well, I will teach him better manners towards his Maſter and Father in Law; I will fetch him backe with a witneſſe: and ſo ſtrengthening himſelfe with company, hee makes after him with a revengefull meaning, and overtaking him begins to quarrell, chargeth him to have done fooliſhly in conveighing himſelfe away, with his two daughters, and their children ſo privately. This is a wickedneſſe, to intend to hurt a man, to ſpoile him of his eſtate, and to ſend him empty away, taking the advantage of ſomething by him done, which may ſeeme to have beene done ſomewhat indiſcreetly and faultily, onelyonly or chiefly out of envy and covetouſneſſe to get ones goods, and to bee revenged of him. No man is ſo blinde but hee would blame this in another, and therefore muſt needs ſinne againſt his knowledge, if he doe it himſelfe.
The laſt fault of Laban is,6. He falſely chargeth Iacob with ſtealing his Idols. that hee falſly chargeth Iacob with ſtealing his Idols, and meerely upon ſurmiſes; they were gone at that time when Iacob went, and therefore his concluſion was, Iacob muſt needes have them; yea, hee was ſo peremptory, that Iacobs deniall would not ſatisfie, though hee denied ſo ſtrongly, as to offer the offender to death if hee could finde them: but hee rifles and ſearcheth all his goods for them, imagining perhaps that ſome body elſe might have ſtollen them without Iacobs privity, which was true indeed. But here by the way, I muſt taxe Iacob for a little too much confidence in his offer, had Laban found the Idols, hee would not have conſented to the death of Rachel, nor to the taking of her from him.
It is good to bee moderate in our ſpeeches, and not over-confident; but Laban is the ſubject of our ſpeech now: hee did falſly charge Iacob with theft, upon a ſurmiſe of his owne.
This is a ſinne which no man can brooke from another, without blaming him for it, therefore hee hath light enough if hee could uſe the light to diſcover it in himſelfe. Too eaſily to beleeve, and too earneſtly to affirme againſt another, that hee hath committed ſuch a ſinne, becauſe wee have ſome probabilities to alleadge againſt him, is a ſinne againſt our brother, and an injurious defiling of his name, againſt whom wee ought not to raiſe up an ill report: Neither without juſt or ſure proofe, nor yet in publike manner, as Laban did, if wee might reforme it privately.
So Laban failed both in the manner and manner of his accuſation; the matter, it was falſe; the manner, it was over-publike, when it ſhould and might have beene private, though it had beene true.
Now I pray you let us ſearch our ſelves, to ſee if wee bee not guilty of the ſame faults with Laban, and learne with griefe and ſhame to confeſſe, that our ſelves who have farre more and better meanes, have yet beene as palpably faulty as this Idolater, as unjuſt, as worldly, as envious, as apt to follow ſurmiſes, and ſo in the reſt; and let us greatly abhorre our ſelves, that better helpes have prevailed no more with us; and now let us reſolve to put away theſe faults: and ſeeing we have given our names to Chriſt, and enjoy the Word, Name, and Sacraments of Chriſt, let us abhorre to runne into thoſe evils which being blame-worthy enough in an Heathen, are ten times more loathſome in a Chriſtian.
So much of his deedes, good and bad; Now the things that befell him are ſome good, and ſome bad, at leaſt as hee accounted it.
3. His benefits 1. He had a good ſon in law.Good, hee had a good ſonne in law for his daughters, through Gods diſpoſing more then his owne ſeeking, who married them on termes eaſie enough for him. Indeed hee liked him for his good husbandry, a thing within his element; but hee was a godly husband too, which wee ſhould learne to prize as a great mercy, and ſhould bee able to diſcerne it: an happineſſe it is to have daughters beſtowed on thriving and godly yoakefellowes; Pray for it, uſe meanes for it, be thankfull for it.
2. He was richAlſo hee had a ſtate rich enough, hee was a wealthy man in the place where hee lived: Surely God that caſts theſe things on ſuch perſons accounts them not excellent, and if he deny them to his ſervants, doth it not out of unwillingneſſe or want of meanes, but alone becauſe hee knowes it better for their ſoules to bee deſtitute of them than to abound; wherefore they muſt learne contentment in their abſence. And thoſe that have them muſt take heed they over-prize them not, and ſuffer not themſelves by having them to be made as Laban was, worldly minded.
4. His croſſes. 1. His daughters and grand children went far from him.Now for croſſes: Wee reade little of Labans affliction; it may bee it was a griefe to him that his daughters and grandchildren went ſo farre from him, but ſuch a croſſe even a naturall wiſe man may make eaſie to himſelfe, by conſiderations of reaſon, that the good of their children ſo requires, and that their comfort in their children ſtands not ſo much in ſeeing them, as in their well-doing: OnelyOnly Laban did make Iacobs proſperity a croſſe to himſelfe, in ſuffering his minde to bee alienated from Iacob, becauſe Iacob did thrive a great deale faſter than himſelfe, and to his hinderance, which cannot bee done without a great deale of vexation.
2. He was troubled at Iacobs proſperity.It is an ill diſeaſe to bee ſicke of another mans proſperity; take heed you ſuffer not covetouſneſſe, or other diſtempers to bring ſuch ſickneſſe upon you.
With farre leſſe vexation may a man loſe halfe hee hath, than beare the torment which ſuch eſtrangement of heart will bring with it.
His death.And now for Labans death, we heare nothing of it, onelyonly hee lived and dyed ſo farre as wee ſee, like a carnall man, and he had no grace in him, but after a little time here ſpent in earth proſperouſly enough; at laſt, ſo far as we can ſee, he periſhed eternally, for no footſteps of faith and true piety appeare in him.
O my brethren, take heed that you doe not carry your ſelves ſo fooliſhly, as to live in a meere worldly faſhion, ſcraping together a great heap of muck and dung, on which the much deceived world doth falſely beſtow the name of goods, and then (with the rich glutton, and him that ſaid, Soule, eate, and drinke, and be merry, for thou haſt much riches laid up in ſtore for many yeares) have your ſoule taken away, and carried into the place and ſtate of eternall death: for our Saviour hath ſaid, that So is every one which is rich in the world, and is not in GOD. *⁎*