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 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 â—ot in bare profession of the houshold of Abraham the true Church But Rebekkah had other benefits beauty health and strength 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 some shee suffered in her dayes as well as others First her husband fell blinde and weake and almost bedridden 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 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 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 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 THE SEVENTENTH EXAMPLE OF ESAV WEE are now to handle the example of Esau Hee was a twin Iacob being the other twin We must treate of his birth life and death First for his birth we are informed that hee was the son of Isaac and of Rebekkah the wife of Isaac daughter of Bethuel by his wife Milcah Which Bethuel was son of Nachor the brother of Abraham He was borne in the yeare of the world 2108 as some thinke and as others
wife for his sonne it is probable he had prayed for that mercy and received an answer he could not else have affirmed it so certainely You that be Parents must pray to God to give a wife or husband to your sonne and daughter and make piety and vertue the chiefe match-makers If you will ever shew your love to be a spirituall love let it appeare to be such to your children if by any meanes you will shew your selves affected to them with a spirituall love let it be in seeking their good really not imaginarily That woman shall live happiest not which hath the richest husband with largest revenues but that hath the godliest husband most abundant in vertues sure a Father should make his daughters happinesse the maine end of his choosing an husband for her or else he is not prudent for prudence is a vertue by which a man doth worke rightly to happinesse I say the same concerning the wife be you therefore imitators of Abraham here and be ashamed as our Saviour saith in another meaning to seeke those things after which unsanctified men and heathen doe onely or principally seeke I should have named one grace more in Abraham towards God that is patience I doe not meane so much or onely in bearing afflictions as in a contented tarrying for the promised seed A quiet waiting till benefits come and a quiet bearing of crosses that did come this is patience a being silent to God and waiting on him Abraham had waited divers yeares no sonne came his wife was barren yet he waited and still continued to hope that God would give him a sonne at length according to his promise See how you can waite upon God if he deferre the performance of his promise and that without muttering and without fainting This is an excellent thing to beleeve pray and hope still though God deferre the accomplishment of his word Learne this grace Blessed is hee that by faith and patience can inherit the promises as it is said of our godly fore-fathers So Abrahams vertues to God are faith feare obedience waiting or hope and devotion And to Sarah I should have named another He mourned moderately for her and buried her honourably for he bought a burying place of the children of Heth that he might interre her with all due respect So should an husband moderate his affection with discretion and joyne discretion with his affection that he may both shew some convenient measure of sorrow for his wives decease and also power to keepe sorrow within compasse both for degree and continuance and so should wives stand affected to husbands and all friends each to other and a decent funerall according to each mans place must be affoorded to testifie their good will to the whole person when it lived by due carriage to that earthie part of it which is left behinde Those yoke-fellowes therefore that are glad or would be glad of each others decease and care not what becomes of the body of each other they must be blamed as naughty and unloving husbands and those that make no end nor keepe no measure in mourning must be blamed as over-loving and carnally loving Let us so mourne as to shew the thing was deare we parted with and withall that we know we have better things remaining with us then an earthly friend I must now speake of Abrahams good carriage to his servants There was one principall servant Ruler Steward Over-seere of his house his name is Eliezer of Damascus Gen. 15.2 Him 1. He loved much 2. Trusted much because by good instructions and examples he had through Gods blessing made him fit and worthy to be both loved and trusted His love to him he shewes in saying to God whereby it is manifest that he did not counterfeit for Abraham was too godly to tell a counterfeit tale to God one borne in mine house shall be mine heire Loe a good servant should be very deare unto his master so that he should plentifully and liberally recompence him for to say that a servant should be made ones heire if he have no children that I dare not but I dare say he should be plentifully and liberally rewarded out of great love The Lord commanded that an Hebrew servant should not be put out empty but that his Master should communicate to him of his goods and Salomon saith that as hee that looketh to the fig-tree shall eate of the fruit thereof so shall a good servant that attendeth his master come to honour his meaning is to shew that Masters should not be indebted to their servants but should respect and preferre them Those therefore that having good and vertuous servants shall not shew themselves liberall and courteous and loving but quite contrarily froward and unloving and niggardly are much to be condemned as men that have not wisedome to consider how much benefit a man hath by his servants so that neither could men get riches nor enjoy them if they wanted servants neither could they be without them in many other respects and if the servants be good next to God above all men hee stands most beholding to them His life is in their hands his goods are in their hand and to speake as the truth is hee is more indebted to them then they to him A servant might more easily shift for himselfe without a Master then a Master live as he doth without servants wherefore I commend unto you all humanity love courtesie towards your servants that be good and faithfull such as feare God and doe their duty in such sort as humane frailty will permit unto your selves Labour to bring your servants to be religious and trustie and diligent and if they be so shew all good will to them and incourage them in their duty by loving entertainement especially seeing now they be freemen and not bondslaves that are your servants Againe Abraham trusted his servant with the weightiest businesse of his life getting a wife for Isaac and bound him with an oath but duely limited and freed from all doubt and difficultie as much as might be as you may reade Gen. 24. in the beginning causing him to lay his hand under his thigh and sweare about that businesse alone limiting him so that he should be freed from it if his friends were wanting to him So a good Master should trust a good servant onely giving him necessary instructions and cautions and if matter be of such weight laying the bond of an oath upon him for no bond stronger then that none fitter to binde a godly man what might be the meaning of laying the hand under the thigh in swearing I cannot learne nor conjecture my selfe onely it had some due signification in all likelihood as our laying the hand on the Bible and kissing it Iacob also required it of his sonne Ioseph so that it may seeme to have beene done in some religious respect whether intimating the expectation of the promised seed to come
grieved Abraham he tooke her alone for desire of of-spring not to satisfie lustfull desires and now when she promised seede and his heart was raised up with expectation of a sonne to have all his hopes dashed by the quarrels that Sarah had with her she being gone away and hee knowing not where to have her nor how to procure her returne nor what was become of her nor of his child wherewith she went and which was deare unto him even now before he saw it in the world This surely put him to much griefe and sorrow This crosse is not very usuall to have a great bellied wife runne from a man but if such a kind of desertion shall befall any either hee must be very respectlesse of his wife or else it would be a corrasive unto him But a worse crosse or as bad befell him after for at last the Lord made him to divorce Hagar and to send her quite away never againe to live with him This was as bad and worse then to burie her If God do even separate a mans wife from him either his affection to her is little or else his griefe for her will be much but hee had Sarah his first wife and that served to mitigate the putting away of his superadded woeman So you see his domesticall afflictions in his wife now consider what hee suffered in his childeren 1. In Ishmael whom hee had first hee was faine to banish him or excommunicate him whether you will or both this was an hard thing to him hee had but two sonnes and now hee must thrust one out of his family for ought that hee knew never to see him againe Hee must adventure him to the wide world and send him abroad with his mother in all probability of reason to starve or begge hee knew not whether Would it not grieve and trouble any of you to send a pretty youth about a douzen or ten yeares old out of his house without any thing but a bag and a bottle not knowing what hee would doe or whether hee must goe yet God tried Abraham thus hee must learne to trust Gods word without meanes and above hope The promise was that God would make him a great man and now God began to performe promise by seeming to make him a begger If God seeme to threaten us with beggerie in our posterity wee must consider that such a crosse seemed to bee rushing upon Abraham but God found meanes to make that sonne great to whom hee was not suffered to give any thing that it might be made evident that it is easie with God to inrich a man cast out and destitute of all friends But Abraham had another sonne see the crosses that befell him in Isaac First hee waited long for him before hee had him To be long deferred from enjoying a thing promised and hoped for is a burden somewhat tedious if a man have not faith and patience in some good measure and quantity Thus God tried Abraham hee lived twenty five yeares after the promise of a large ofspring before he imbraced the same which the promise pointed to How could wee brooke the deferring of a promise twenty five yeares But when hee had him was the last triall and worst of all hee must take him and ride with him a long journey of three dayes to a certaine mountaine and there hee must offer him up to God for a burnt offering here God tried Abraham to the quicke Hee must denie naturall affection in killing a sonne so deare unto him and that at this age If God see fit to have him why did hee not call for him when hee was a young childe before hee had filled his heart with so intense love and earnest expectation If hee will have him now why cannot hee send some disease to fetch him but the Father must murder the sonne so nature must give place to Gods commandement Hee must also denie his credit in the world and expose himselfe to most harsh and in shew just censure of all men yea of his familie and of his wife Sarah too whose griefe for her slaughtered sonne must needes cause her to lade her husband with grievous complaints and in appearance also righteous Yea hee must in some sence contradict and crosse even faith it selfe by slaying him in whom the Lord had said unto him In Isaac shall thy seede be called Thus faith must conquer nature conquer credit and conquer it selfe which also it did in Abraham For hee considered that God was able to raise him up againe from the dead from whence in a figure hee had received him So it seemeth good to God to put his servanrs hard to it and to require such things at their hands as cannot but bee very difficult unto them Thus you have heard of Abrahams life now at last hee died in peace and in a good old-age after he had lived 175. yeares not so long as his Fathers and fore-fathers God still shortening the age of man usually that he might put them and us in minde of our latter end and make us carefull to prepare for it continually * ⎠* THE NINTH EXAMPLE OF SARAH HAGAR AS Abraham is called the Father of the faithfull so it is also said to Godly woemen concerning Sarah whose daughters yee are as long as yee doe well c. So that shee is honoured with this title of being the mother of beleevers as hee was the Father Having therefore set before you the example of Abraham wee proceede to consider the example of Sarah his wife Let us see 1. Her birth 2. Her life 3. Her death Concerning her birth her Father is knowne her Mother is not knowne Shee had the same Father with Abraham not the same Mother for so he telleth Abimelech saying Gen. 20.12 Shee is indeed my sister the daughter of my Father not the daughter of my mother and shee became my wife For as yet God had not forbidden to marry with any of the kindered of ones flesh as after hee did so that as yet hee might lawfully take his sister by the one side to be his wife the consort of his bed and shee was borne 10. yeares after Abraham for it is noted that when Isaac was borne shee was 90. yeares of age and he a 100. So was she 10. yeares younger then himselfe and he exceeded her in age 10. yeares as it is meete though not necessary that the husband be somewhat elder then his wife Gen. 21.5 Abraham was a hundred yeares old when his sonne Isaac was borne to him Gen. 17.17 Shall Sarah that is ninety yeares old beare so it is manifest that there was the difference of ten yeares betwixt Abraham and Sarah And this is all we have to say of her Birth Now concerning her life wee will looke into her carriage good and bad and then to the things that befell her good and bad First then for that which was good in her in
know whose daughter she was viz. Labans the brother of Rebekkah here Cousin-germans married without scruple but no marvell for they made no question of nearer matches A man might marry his Fathers daughter his sister as Abraham did Sarah A man might marry with two sisters as Iacob did Rachel and Leah The Lord had not yet abridged the liberty of contracting mariage as with any more remote so with them that were nearest in blood and alliance Therefore their examples must be no president for us in this matter But of Rachel let us consider after her Parentage her life and death and in her life 1. Her faults 2. Her vertues 3. Her crosses 4. Her benefits and so to her death First then her faults She was a woman of great imperfections these are plainly noted in her First she was envious towards her sister as you see Gen. 30.1 It vexed her not alone that she had no children but that her sister had Envy is a sin much to be blamed you may see in this Example what it is such a vexing at anothers having what I have not as doth estrange my minde and work a degree of hatred towards the person that hath it The first and most remarkable example of this vice is found in Cain it shewes it selfe here againe in Rachel Let us consider what a loathsome vice it is that we may the better shun it The Word of God hath given us frequent warning of it in blaming it so often it shewes how apt we are to it and how diligently we should oppose it and preserve our selves from it our Saviour is pleased to reckon it among the evill things that come out of the heart and doe defile the man and giveth it the name of an evill eye because it shewes it selfe presently in the eye and countenance and causeth a dejected countenance and a vile looke towards the party envied as it is seen in Cain and Saul It is a passion that will not be kept in but will bewray it selfe in odde lookes and casts of the eye S. Paul reckons it up among those sins wherewith the Gentiles were full viz. of Envy murder c. and you see with what companions he joynes it murder debate for these indeed be the fruits that follow from it as in Saul Cain and the Pharisees is evident S. Paul also reckons it amongst the number of the things which are fruits of the flesh and which he that doth shall not inherite the kingdome of heaven envyings murders where you see likewise how he fellows it with murders as he had done before In the same Epistle he forbids it saying Let us not bee covetous of vain-glory provoking one another envying one another Saint Iames saith that Where envying and strife is there is confusion and all manner of evill workes It is thought to have been one of the first sins of the devill For what could move him to seeke the overthrow of our first Parents Adam and Eve but together with an hatred of God from whom himselfe had fallen an evill affection towards them that stood entire in that good estate which himselfe had lost viz. the favour of God and true happinesse Now this vice is injurious to God to the party envyed to the enviers selfe and to the societies of mankinde First to God to whom it will not grant the freedome of disposing his owne gifts according to his owne good pleasure Envy against him that excels us carries with it by way of implication at least and sometimes expresly blaming condemning muttering against him that hath granted to another what he hath denied unto me They murmured against the housholder in the parable that were troubled to see those of the eleventh houre to have equall wages with them at the first Now what an audaciousnesse is this in the creatures to set rules to the Creator and to binde him that he shall not shew himselfe more bountifull to another than to ones selfe Are not we discontented if one childe grudge because another hath a bigger or better thing than himselfe We cannot endure that our inferiours should set lawes to us and appoint us what to give to others what to them We must know our selves to forget our selves much if we will prescribe to God and it is nothing else but a very prescribing to God when we take occasion from his bounty to repine For if it be well done why are we vexed If not upon whom is the blame laid Further it is a wrong to the party envyed for it is to measure such measure to him as we would not have measured to our selves by another Who doth not blame another for vexing at his prosperity and for having a grudge against him because God hath done him good Would we not that all should rather love us respect us more and rejoyce with us Therefore we doe injury to our neighbour in doing what we would not have done to our selves The envious wrongeth himselfe both because he doth vexe and eate out his owne heart to no purpose for neither shall another prosper lesse nor he more because of such his inordinate distempers as also because he makes himselfe lie open to most grievous sins of detracting slandering and practising all injuries yea and murder at the last He is in the high way that will lead him to many sins yea to the shedding of innocent blood that entertaineth this diabolicall humour of envy And he wrongeth the whole society because he is distempered at that which maketh for the common good even the distribution of Gods gifts differently as himselfe sees fit and in that he is broody of quarrels which all hinder the common welfare of the places where they be Besides this is a fruit of pride and uncharitablenesse and must needs be hatefull to God who loves only the humble and charitable Envy is a vice unto the making of which many vices concurre Ignorance folly pride uncharitablenesse self-love and the like It is a vice which bringeth forth many other vices contention strife swellings tumults whisperings back-bitings murders and all evill deeds Therefore let us finde it out and chase it away You shall easily perceive that it is a weed which growes in our corrupt nature How soon doe children begin to shew it how doth it grow stronger by continuance increasing in strength as the body increaseth yea how doth it live in old men too and vexe them also that should have more understanding as experience sheweth Indeed the elder can use more craft to hide it but many times they have no more wisdome to subdue it than the younger I pray you finde it out each one in himselfe and fight against it as one of the most loathsome fruits of the flesh And strive you to get such a measure of humility and charity as may not alone preserve you from this vice but make you rejoyce with them that rejoyce and turne the prosperity of others into matter
He knew adultery to be a sin and was unwilling to commit it Ver. 11. 5. He charged that none should wrong Abraham or his wife A fault in Isaac to conceive too hardly of the Philistims Ver. 26. 6. He desireth to make a covenant of peace and amity with Isaac Ver. 27. His fault he drives Isaac so away from him that he had cause to think it done out of hatred The Philistims 1. They envied Isaac Envy is a great sin Cha. 26.15 2. They wronged him Ver. 19 20 21. 3. They contended with him Iam. 3. ult and chap. 4.1 Iacob his birth What Gods election is His life 1. His vertues Gen. 25.27 1. In generall 1. He was an upright man What perfection is It is twofold 2. He was a skilfull and able Shepheard Every one must follow some calling 3. He lived as a Pilgrim professing himself an heire of the promise made to Abraham His speciall vertues in respect of God 1. Hee had faith which he shewed by many fruits Gen. 25.30 Gen. 28.16 2. He was religious Iacob vowed a vow to God What a vow is 4. He worshipped God also by sacrifice and performed his vow to God See Gen. 33.10 5. He tooke an oath religiously 6. He gave thankes to God for benefits received 7. He was obedient to God 2. Iacobs vertues in respect of himselfe 1. He was an humble man Humility is an excellent grace 2. He was contented with a little 3. He was a discreet man 4. Hee was painfull and industrious Diligence and painfulnesse is commendable 5. Iacob was just in his dealings with all Quod tibi fieri non vis alteri neficeris Iacobs vertuous carriage to others 1. He was obedient to his Parents Gen. 29. Parents are bound to provide fit yoake-fellowes for their children 2. He was respective to his Vncle Laban 3. He craved his good will to marry his daughter 4. Tooke patiently the wrong that he offered him 5. He was diligent and faithfull in his service to Laban 6. He was patient and gentle to Laban though hee changed his wages 7. In the conclusion when he parted from him he shewed moderation of his Passions He was quickly pacified with his Father in Law 9 He useth all submissive gestures ond loving carriage to pacifie his Brother Esau's anger 10 He is carefull to provide for his owne Family 11. Hee prayes for his family 12 He purged his family 13. He instructed his family brought them to the Worship of God 14. Jacob was a very kinde Husband to all his Wives Iacob was duly angry with his wife Gen. 30.1 2. Husbands must look to two things in respect of their anger to their wives Gen. 46.34 Chap. 47.3 16. He brought up his children in a calling Parents sould bring up their children in some calling and why Prov. 22.6 Prov. 28.19 22 23. Prov. 29.15 17. He blessed all his children Gen. 49.28 We must bless our children though not as he did Prov 20 7. Psal 12.1 Psal 37.26 18. He reproved Simeon and Levi for their murder Gen. 34.30 Gen. 49.7 And Reuben for his incest Gen. 49.3 4. He greatly loved Ioseph and Benjamin and why Deut. 21.15 16 17. 18. He curteously saluteth men of his own profession Gen. 29.4 19. He shewed speciall love to Rachel his kinswoman 20. He thanked Pharaoh for his kindnesse shewed to Ioseph His faults 1. He was a little forgetfull of his Vow made to God Gen. 35.1 Eccles 5.3 Deut. 23.22 Gen. 27. tot 2. He abused his old Father with lies and dissembling Gen. 27.12 Gen. 27. tot 3. He obeyed his mother against Gods Commandement Gen. 37.3 4. He loved Ioseph excessively And Benjamin also Gen. 42.38 To his family 1. In generall Gen. 35. 1. How came false gods into your family Gen. 43.6 and 42.36 Iacob he was so carelesse a Governour that they might commit this great fault without his knowledge 2. He hated Leah i. e. comparatively yet she was the honester and more meeke and vertuous wife 3. His benefits 1. Spirituall 1. He was a godly man 2. He had the priviledge of the first-born 3. He had the blessing given him Gen. 27.28 29. 29.34 Gal 3.9 10. 4. God did often appeare to Iacob to confirme and establish his faith Gen. 28.13 14 Gen. 31.31 Gen. 32.1 Gen. 32.24 Gen. 35.9 Gen. 46.1 5. God heard his prayers Iohn 15.17 1 Iohn 5.14 2. His temporall benefits 1. He had a large estate Gen. 31.9 2. God delivered him out of all adversity Gen. 48.16 Vouchsafed him three great deliverances 1. From Esau 2. Laban Gen. 33.10 Gen. 31.42 3. The Inhabitants of the Countrey Gen. 35.5 3. Iacob had a large off-spring 4. Ioseph maintained him and his in the famine His death was seasonable peaceable religious and comfortable After death he had an honourable name 4. His crosses 1. His Father loved him not so well as his brother Gen. 27.25 26. 2. His brother Esau hated him and resolved to kill him 3. He fled in to Padan Aram. Gen. 28. fin 4. Laban his Father in Law deceived him in his wife Gen. 29. 2. In his wages 3. Pursued him with an intention to take all from him 5. Esau came against him with an army intending to kill him Gen. 35.22 and Chap. 34. 6. He was crossed in his children Gen. 35.16 7. He lived in a grievous famine for two yeares Rachel her birth 1. Her faults 1. She was envious toward her sister Envy is a great vice Mark 7.22 Rom. 1.29 Gal. 5.21 2. She was passionate toward her husband Iacob 3. She brought her servant to her husband to be his wife 4. She makes God a partner with her fond passions 5. She insults over her sister because shee won her husband to beget children of her handmaid 6. She was over earnestly desirous of Reubens Mandrakes 7. She stole away her Fathers Idols and dissembled with him afterward Her vertues 1. She was one of her Fathers sheep-keepers 2. Shee saw God in her barrennesse at last and fell to prayer 3. She desired children and when she had one blessed God for him 4. She requested a kindness from her sister for all her envy and returned a kindness to her 5. She preferred her husband before her Parents 3. Her crosses 1. She was barren 2. Her childrens carriage was ill Her benefits health strēgth maintenance beauty and her husbands love her prayers were heard her fault hidden Her death she dyed in child-bed Objected Leah her vertues she was patient and loving to her husband and thankfull to God Her faults 1. She went to bed to her sisters husband at her Fathers perswasion 2. She was a little too unkinde to her sister Her benefits She had a good husbād many children and was matched into the Church and went to heaven 3. Her crosses want of her husbands love and cohabitation with her and the miseries she suffered with her husband and the unkindnes of her Father she was also bleare-eved Zilpah Bilhah guilty of
not much mention of the bringing forth of any woman before the flood therefore it may be thought that their birth is comprehended in the narration of the birth of the more worthy Sexe and that together with man they were conceived and and borne but whatsoever became of this conceit it is evident Caine had but one wife and that is commendable in him And this is all that I can picke out of the Story that is good in this bad man for even in a bad man also may be found many things that for the matter of them are very good I proceed now to set forth the evill of Caine who was an unsanctified man as witnesseth S. Iohn 1 Epist 1.3 He was of that evill one that is the Divell a child of Satan hee was notwithstanding all that good that he did A man unsanctified therefore may be painefull in his calling a man unsanctified may worship God and bring him gifts a man unsanctified may build Cities a man unsanctified may live honestly with his wife Neither must any man conceit himselfe a childe of God because hee can truly affirme of himselfe that he doth these and many other good and commendable things This is no more then may be found in a Caine who was of that evill one But let us looke into his vices and faults The first and worst fault is he was an Hypocrite one in whom hypocrisie ruled for had he not beene such a one the Lord would not have forborne to shew the same respect to him and to his gift that hee shewed to his Brother Abel and his gift God is not an accepter of persons he doth not regard one sincere man and neglect another that hath the same sincerity but hee heares all that call upon him in truth as saith the Psalmist and in every nation those that feare him and worke righteousnesse are acceptable to him seeing then God did not testifie of his gifts they were but the gifts of an hypocrite For an hypocrite is hee which contenteth himselfe with a forme of religion in performing the externall acts of it and is not sanctified by it hath not the dominion of sinne broken hath not the image of God renewed in him hath not the divine nature bestowed upon him nor cares nor seekes to have it but contents and satisfieth himselfe in these externall devotions Whosoever is carefull to come to Gods Ordinances to pray heare reade receive the Sacraments and the like acts of religion and doth so carelesly overly and negligently performe them as not in them to seeke and attaine true sanctity and recovering out of the snare of the Divell and power of sinne for these effects of true religion are not denied to any in and by those ordinances but to those which neglect to serve for them in and by these Ordinances he is a very Caine that is an Hypocrite Hypocrisie is a fearefull sin and this was Cainâ—â— first and worst sin that he was an Hypocrite he performed indeed â—â—e outward work of religion but performed it not out of faith and with a desire therby to do true honour to God and to give himselfe unto God and â—o get grace from God to make him his but barely out of custome oâ— respect to his Fathers authority who had so trained him up or out of a kinde of imperfect naturall devotion that he might seeme to himselfe good and nourish in himselfe good hopes of escaping Hell and getting Heaven Notwithstanding his taking leave to himselfe to commit other sins which liked him or such other like corrupt and meere selfe respecting ends as credit with his Father and Mother and the rest of his Brethren and Sisters the Lord that saw deepely into Caines heart and found it fild with guile that it did not draw neere to him when his body did would at first make it appeare that it was not possible to deceive him by disguises and therefore by not shewing any note of respect did plainely discover his utter dislike of such meere outside service as hee hath also done at other times saying that those which draw neere to him with their lips and have their hearts farre from him doe worship him in vaine and that if any man seeme to be religious alone his religion is in vaine and that hee is not a Iew which is one outwardly The second sinne of Caine followes that when he perceived that God had not respect to him and his sacrifice hee was wrath and his countenance fell he had a furious inside and a dogged outside whereas hee should have looked into the cause he onely chased at the thing This is a fearefull sinne when a man is punished to be vexed at the punishment and not take care to see and reforme the sinne which causeth the punishment This is to accuse God as the Author of the evill and not himselfe and so to justifie himselfe above God this is to shew a predominancy of pride and blindnesse that out of an high opinion of himselfe hath his minde mufled as it were from seeing his owne faults it is to shew that he serveth that sinne which punishments cannot make him humbly to confesse and this wrath and falne countenance was procured through envie against his Brother for he did not onely vexe himselfe because his one Sacrifice found no approbation but also hated his Brother because his was accepted as appeares because God in reprooving his sullen and dogged lookes doth tell him instantly that unto thee shall be his desire that is I know Caine what aileth thee thou art wrath against thy Brother and hatest him because he is more regarded by mee then thy selfe but know that I intend not to take away the superiority which thine age gives thee he shall be thine inferiour in respect of governement though he be better then thy selfe in vertues Thou shalt be the ruler of the Family after Adam and not hee For at that time the governement of the world was onely domesticall and the elder Brother was the chiefe Magistrate under and after the Father So envie ruled in Caine discontent festred to an hatred of his Brother because he thought his Brother had more respect then himselfe and so that his Brother hindred him from being accepted This envie is much condemned It is said Envie not sinners much lesse the righteous and S. Paul saith Let us not be covetous of vaine-glory provoking one another envying one another noting vaine-glory to be the roote on the which envie growes and Salomon saith Who can stand against envie noting it to be one of the most unreasonable faults that is as hating a man because hee is not as miserable as himselfe or at least because he is more happie than himselfe This is a second fault of Caine. A third is that when God himselfe did gently and duely admonish him of his fault and sought to asswage his hatred and his wrath yet he did nothing at all reforme
the riches of the whole world If Abraham had enjoyed this whole world and not this sweete entercourse with God his life would not have beene halfe so comfortable and happy but if his estate had bin never so poore and meane in outward things yet would this sweete fellowship with his Maker have made him happy and blessed enough Spirittuall good things are the chiefe and principall blessed is the man whom God pleaseth to take for his owne to call to himselfe to strengthen in faith to make more and more certaine of his salvation This is the blessing of Abraham that comes unto the Gentiles by faith in Jesus Christ This poore and afflicted Saints enjoy as well as rich This seeke this labour for by indeavouring to walke with God and by being upright If any say But alas I want this I find not God shewing himselfe to me in his ordinances I find him not setling my heart I Answer If hee have called thee out of sinne to a good life and that thou indeavourest to follow him he will in due time shew himselfe unto thee feare it not and the longer he seemes to deferre the revealing of himselfe the more abundant and exceeding great shall the comfort be at last God will not faile to blesse his people with spirituall blessings and comfort them with spirituall comforts if they walke before him in sincerity I proceed to tell you of good Abrahams crosses which if you compare them with Isaacs were much greater then his if with Iacobs they seeme in some respects much lesse But if you consider them simply they were some of them exceeding heavy to beare Wee will ranke them into a certaine order First God put him to suffer an heavy crosse at his first call as many times also he doth many of his servants His kindred and his Fathers house were all Idolaters and God saw that he should have had much adoe to have maintained himselfe and the truth of his religion if he should have continued amongst them Wherefore hee caused him to leave that place and those persons and to goe into another land which he should shew him according as in the Psalme the Prophet speakes to Pharaohs daughter forsake thy kindred and thy fathers house and this affliction often assaileth the Saints of God at their looking towards true piety when they begin to forsake sinnefull courses and to looke towards Heaven though they change not their countrie for a new habitation nor leave their fathers house to goe into a region farre distant yet their fathers house falleth out with them they cease to be friends to them and they feele that which sometimes our Lord hath foretold a mans enemies shall be those of his owne house yea father hates the sonne and the sonne the Father For a mans inward and neerest friends are more weary of him then then any other because having occasion of conversing with him they more see his piety else as Owles are more offended with the light and because wanting that commerce in evill and vanity which once they had they are more displeased at the change We must learne therefore whosoever mindeth to follow Christ and be his Disciple learne to love him above all persons yea as himselfe teacheth us to hate Father and Mother even to hate them I say that is to be willing to part with them as if we hated them for Christs sake And as here the Lord so provided for Abraham that he wanted no friend in any place where ever he came a forreine countrey afforded him as much welfare as his native soile could have done so whosoever shall loose any such thing for Christs sake shall be sure to receive in this life an 100. fold that is an hundred times more good and comfort then those things or persons could have afforded yea many times also a larger measure and greater number of outward things and outward friends This was the first crosse of Abraham leaving his countrey see next what he met with in Canaan another countrey in respect of his estate and the persons that were dearest to him First for his estate God gave him no possession no not the bredth of a foote but made him travaile up and downe in tents without either certaine house or any inheritance This is a crosse too and a thing little pleasing to flesh and bloud to be of a fleeting condition not knowing where he shall dwell next month or next yeare to be without house or home that he can call his owne by which God taught Abraham to use the world as though he used it not and to set his heart more upon the things above because he had so little setlednesse in the things below The people of God must be content to be rowled as it were up and downe from place to place to be in the Earth as in a Sea in which they shall be tossed now hither now thither and have no fixed dwelling almost and our Lord Christ after he was a Preacher was accustomed to such a kind of Pilgrims life now in Iudea now in Galilee now in Caesarea now in Cana now in Decapolis hee had not an house to lay his head in S. Paul was likewise accustomed amongst other miseries to beare this of having no certaine dwelling place If God call any of us to such a condition it must not seeme much to us to eate the bread of such worthy men nor to pledge them in the same cup. Hee whose soule is not glewed to the world can well endure this kind of tumbling none other will unlesse hee be a man that loves to wander Now for the persons neere to him first his Kinsman then those of his family One and onely one Kinsman he had with him that wee reade of Lot In him he suffered two troublesome crosses First upon occasion of a trouble that fell out betwixt the servants of Lot and of Abraham they were faine to part habitations Their riches were so great that the land affoorded not roome for both their herds and flockes hence the herdsmen and shepheards on both sides had occasion of jarring about places of pasture One would have his cattle here another would have his and so variance grew Abraham saw that this variance would proceed farther and farther and to prevent mischiefe gives Lot his choice where hee would dwell so saith the Scripture they were separated a man from his brother This no doubt was tedious to Abraham that Lot and he might not be neere neighbours at once for the event after made it appeare how deare Lot was unto him and therefore after Lots departure the Lord appeared unto Abraham to comfort him as taking notice what a trouble it was unto him And this kinde of crosse doth fall out to men either increase of riches or want of it or some thing falleth out that causeth they must be separated from their speciall friends or some unkindnesse and jarres grow betwixt them that their
that tie their horses to the rack-staves and fill themselves with drink or victuals 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 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 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 that he prospered him and brought him safe and with good successe to his Masters house 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 learne to be very thankfull for it And for his crosse it was this he was a servant 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 * ⎠* THE ELVENTH EXAMPLE OF LOT his VVife and Daughters AFter the Example of Abraham and his Family wee come to those that lived in the same Age with him particular persons and whole Cities and peoples Among particular persons I will begin with Lot and then speake a word of his wife and daughters For himselfe when and of what Mother he was borne it is not recorded but wee have notice of his Father who was Haran the brother of Abraham who died before his Father in the Countrey of Mesopotamia The death of Lot is also concealed in Scripture so that we cannot acquaint you when he ended his daies nor where But in his life we must observe what good is found in him and what evill and secondly what things he met withall in his life both good and bad First for his goodnesse in generall he hath the testimony of the Holy Ghost by the pen of S. Peter that he was a righteous man It is said there that God delivered just Lot as also that righteous man dwelling amongst them vexed his righteous soule This is proofe enough of his goodnesse and it was necessary for the cleering of his name that the New Testament should testifie of his righteousnesse because the narration of his life in the old leaves him in such a case as would make the Reader afraid least hee had quite falne away from all goodnesse but Peters testimony is proofe enough that the committing of that great sinne did not take him of from the number of the righteous No sinne is so great but repentance wipeth it so cleane away that the offender is righteous and must be so esteemed notwithstanding the grievousnesse of his crime Now let each of us labour to get true righteousnesse that though this title be not bestowed upon him by the undeceivable pen of some Author of holy Writ yet hee may heare it pronounced by our blessed Saviour at the last day when standing on the right hand he may be blessed with the blessing of the righteous And let me be bold to turne my speech unto you that have beene and are the grievousest sinners If you lament your unrighteousnesse rest on Christs righteousnesse and hereafter studie righteousnesse in your lives you shall enjoy the happinesse of righteous men at last There is a seeming righteousnesse a meere Pharisaicall paint when a man carries himselfe blamelesly to men ward at least in respect of the grosser acts of evill This will save no man at the last nor comfort him in time of temptation there is a true and reall righteousnesse which will undoubtedly save them which can be so happie as to get it and of this true righteousnesse there are two sorts one of the Law it standeth in a perfect conformity of heart and life unto the exact rule of Gods Law And if there had beene a Law given which could have given life doubtlesse righteousnesse should have beene by the Law but now the Scripture hath concluded all under sinne that the promise by the faith of Iesus Christ may be given to them that beleeve So now we must have a righteousnesse by promise that is by the Gospell for that of the Law is too high for us And the righteousnesse of the Gospell is twofold one without us performed by our blessed Saviour for us as a surety paies the debt for the debters use and benefit by which we stand just before God and have our sinnes pardoned and are accepted to salvation When we have so seene our own misery as to goe quite out of our selves and rest alone upon Christ for all good things according to the promise The other is within us it is a gift bestowed upon and wrought in us by the Spirit of God alwaies and inseparably joyned with the former by which we are manifested to our selves and to others to be just and it standeth in a true desire and indeavour to know and leave every sinne forbidden by God and to know and doe all good workes required so that we still continue to humble our selves for our failings and to seeke unto God for pardon and helpe in and by Christ and his Spirit This righteousnesse of faith which denominates him in whom it is righteous you must all get else you shall never attaine eternall life It is a thing appointed of God in such perfection of goodnesse and wisdome that it cannot be found in any Hypocrite seeme he never so good and will surely be found in any upright hearted man be he never so weake never leave striving till you have gotten it and gotten certaine knowledge that you have it Dost thou in thy heart see and acknowledge thy selfe to be a cursed sinner by reason of thy corrupt nature that is derived to thee from Adams loynes and thy wicked life whereby thou thy selfe hast actually
fell upon her The benefits shee received were two first shee was redeemed from the Captivity of the Kings that had taken her selfe Husband Daughter and whole Family prisoners in the Conquest of Sodome where they dwelt at that time and upon their deliveance neither shee nor her husband had the grace to consider of it and to remoove from Sodome and dwell againe in some better place neerer Abraham Secondly shee was delivered out of the burning of Sodome together with her Husband and Daughters saving that shee made the benefit unprofitable to her selfe by her sinning And her sinne though it seemed little in respect yet indeed was very great The matter was small the transgression was great as in great poyson fullnesse may be found in a small quantity of liquor even in a drop or lesse then a drop Shee was forbidden by the Angell that sent her forth to looke backe to Sodome and yet expressely against that charge shee did looke backe the cause of that prohibition may seeme to have beene this the Lord knowing her too eager affection to the goods shee left behinde her would have her now cast off that inordinate passion and accepting the goodnesse of God in giving her her life for a prey not so much as to turne and looke towards Sodome but trust God for goods who had now vouchsafed them life but shee belike thinking as many of us would have thought as good die as be sent away a beggar and destitute of all things could not keepe her heart constant in taking notice of the great benefit of escaping the fire but out of griefe to leave house and all after her turned backe to salute them once againe with her eye This sinne was compounded of disobedience to God speaking in the Angell and dis-esteeme of the present mercy and over-grieving the losse of her wealth Take heed you give not your selves leave to commit a thing expressely forbidden for usually much naughtinesse concurreth to produce such an act so the Lord that searcheth the heart accounteth that great which your blindnesse maketh you to esteeme nothing and so to punish it many times with some heavie punishment As it befell this woman her punishment was to be turned into a Pillar of salt The Lord instantly smote her with death and taking her soule from her body changed the body into a pillar which whether it be called a pillar of salt because it was of that matter or because of the everlasting continuance of it as an everlasting Covenant is called a covenant of salt I cannot determine The latter seemeth to mee the more probable howsoever shee is set forth to us for an example by which wee may informe our selves thus much that when God hath chastened us and by our chastisements taken pittie upon us and granted us deliverances and yet wee profit so little by both as to continue faulty in the same faults wee shall then finde his hand more heavie upon us by some exemplary blow as it is noted by David that though the Lord brought the people out of Egypt yet hee did after destroy them in the wildernesse that did not beleeve Let us feare least the Lord set us up also as Monuments of his just severity when hee findes us not reformed by former goodnesse and gentlenesse * ⎠* THE TVVELFTH EXAMPLE OF LOTS Daughters and others of that time WEE have finished the things that are recorded of Lots selfe and his Wife Next let us tell you what is recorded of his two Daughters Their names their birth their death the Lord vouchsafeth not to mention and of their life not much is written and that which is tends all to their reproach First good deeds we have none for which to commend them or in which to follow them but bad deeds too many considering how great they were Their first sinne was that they consulted together and agreed about a most abhominable sinne nay a paire of grievous crimes at once In which the first-borne did make the motion and the younger gave her consent In the consultation about it see what reason induced and what it is to which they were induced by that reason The reason is 1. Their Fathers age who being now shortly to leave the world they would not have his off-spring perish in themselves 2. The want of other men to company with them there is not a man in all the earth to come in unto us after the earth They wanted other husbands to beget children of them in lawfull matrimonie Surely their late abode in Zoar might cause them to know that the whole world was not destroyed if they meant that there was never another man left with whom they might joyne themselves they did beguile themselves too too palpably for onely Sodome and Gomorrha and Admah and Zeboim foure Cities of the plaine were consumed with fire from Heaven the rest stood in their former estate Zoar they had seene standing and left it with their Father and seeing they dwelt upon a Mountaine they could not but discerne other Cities round about for that Countrey was full of Townes and people It is like therefore that they meant none neere unto us none of our blood and kindred But why should they make doubt of marrying any other besides their owne kindred They had beene betrothed to husbands in Sodome might they not as well marrie any other Cananite as a Citizen of Sodome It is apparant that their reasons were frivolous and vaine yet upon them they build a full resolution of committing two fearefull offences for they agree together saying Come let us make our Father drinke Wine and then let us lie with him to preserve seed of him They would seeme each to other to be carried with libidinous fancies as if lust led them but that a desire of preserving seed was the motive to the villanous designe Wee see how mans nature is easily drawne by weake and poore grounds to runne into very loathsome and foule crimes Better the world should have wanted continuance and ended in their persons then have it stored with an incestuous off-spring No other meeting together of man and woman if it had beene in the way of Matrimony is simply and of it selfe unlawfull but onely that of Parents and children for there was a time when the Brother married the sister without fault as in the beginning when the world had no other persons in it but brethren and sisters but never at any time was it lawfull for the daughters to have the Father or the Mother the sonne This therefore was the most unlawfull mixture in the same kinde and of different Sexe that possibly could be Yet upon a slender pretext that they knew not how to come by any other man and so their Fathers posterity should perish they consent to accomplish it Had they not beene made more then ordinarily immodest with the conversation of impure Sodomites they would have beene restrained with shame and
blushing from opening any such thought each to other had it beene to have solicited another man much more their Father But custome of hearing and seeing shamefull deeds will banish shame quite away and make men bold to manifest their wicked conceits one to another which else modesty would never suffer them to speake of Here indeed the more aged maiden is most blame-worthy for the Spirit of God witnesseth that shee was the first moover to this lewdnesse but the younger was greatly to be blamed also for shee consented to such a motion Let those that be of more age take heede of giving wicked counsell to the younger and let the younger take heede of opening their eares to lewde advice Let us beware wee suffer not our selves to be drawne upon pretence of I know not what necessity or urgent occasion to resolve on things plainely sinfull especially such as are extreamely grosse and unnaturall No necessity can excuse an evill deed much lesse when it is none other but a counterfeit and false appearance of necessity Would these sisters have deferred their desires a while they might have found their Father at length willing to have left that hole in a Mountaine and to have conversed againe amongst men Why had they not rather perswaded him to leave that solitary kinde of living and betaken himselfe to his Unkle Abraham who was not growne either so niggardly or unkinde but that he would have welcomed them with good entertainement Why had they not taken up any resolution rather then venture on this monstrous abomination Let not the Divell and carnall reason beset us so farre as to faine to ourselves a necessity of evill-doing and then to grow bold to doe evill But what did they doe now to make their Father incestuous Surely make him drinke wine not moderately and in due quantity for then his wits would have beene his owne still and his sanctified conscience would have armed him sufficieently against all their most wanton carriages yea the gravity of his countenance and parentall authority would have affrighted them from lascivious words and gestures that tended to produce such an effect They therefore make him starke drunke with wine making him by little and little take into him such a quantity as would bury his understanding conscience and all and turne him into a bruit creature and then they doubt not but that they may easily allure him to commit folly with them A fearefull sinne it is to resolve before hand upon such a wickednesse as this and that also as a loade-stone to draw on another worse wickednesse To make one drunke for any cause is bad enough but to make him drunke of purpose to make him filthy after that is much worse Here is a most wicked end propounded which would make a thing it selfe otherwise lawfull utterly sinnefull if done for such a purpose Here is also a meanes utterly wicked though it had beene used for a most lawfull end but when end and meanes are both so remarkeably and exorbitantly sinfull how great was that sinne Had they began alone to drinke for cheerefull refreshing of themselves and their old Father and then one cup drawing on another had at unawares made both themselves and their Father drunke and then unpurposedly fallen to wanton imbraces and so to incest that had beene sinne enough But to take advice upon it to determine before hand that is to conclude fully that they would doe such a thing this shewes that they had smothered their consciences and were indeed void of all goodnesse O take heed of giving your selves leave deliberately to sinne take heed of setting downe a wicked conclusion in your mindes and saying come and let us doe this or this that you know is naught This is not to slip into the mire but to wallow in it this is a presumptuous and a wilfull sinne This is to yeeld your selves captives to sinne and to shew your selves servants of it And if any one hath in such sort sinned great repentance is needfull to wash away so great a crime But if they had agreed in hast to perpetrate this lewdnesse and yet before the time came of acting it had called to mind the loathsomenesse of the sinne and repenting of their naughty intention forborne to proceed the matter would not have beene so fowle then it might have beene attributed to weakenesse and hast But they goe on in it the elder shee first begins and then she renewes the matter to her Sister who is easily perswaded to follow her and so they both consent to doe evill and performe it also This is a great aggravation of sinne that if one have some leisure betwixt the resolving and executing yet he hath persisted in his wicked resolution and wanted the grace to change his mind Persisting in an evill purpose shewes much blindnesse of mind and hardnesse of heart and proves that God hath for punishment of wilfulnesse even given one over to his owne hearts lusts But now the elder begins to offend as it were to imbolden her Sister as if shee should say I will begin if thou wilt come after I will doe it to night if thou wilt second mee another night so she sinnes of purpose to give her Sister a bad example to animate her to the like Those sinnes are very grievous in which a man seekes not alone to satisfie his owne evill desires but also to corrupt another and draw him to the like evill The sinne is greater by how much more love of sinne is discovered and he loves sinne exceeding much that labours to increase the number of its servants Further having layne with her Father shee speakes of it to her Sister rather in way of boasting then out of shame and perswades her also to doe the like It is a wickednesse of an high nature to commit great sinnes and after be touched with no remorse for them yea rather to talke of them with a bold face as if they were deedes at least not deserving blame and when wee have done evill to presse our examples upon others to imitate It seemes the younger Sister would not have followed but that the elder provoked her the second time To use a kind of importunity towards another and presse them againe and againe to naughtinesse is a proofe of one set upon sinne with a full bent of will Now the second Sister she followes her Sisters evill deeds and evill counsell and they commit the same sinne the second time with the same wilfulnesse for the elder is as guilty of her Sisters incest as of her owne Men having transgressed the bounds of modesty grow extreamely carelesse and easily commit the second time what they have ventured upon the first It is more difficulty to forbeare repeating of a sinne then committing it as it is to drive out an enemy then to keepe him out Give sinne a strong deniall at first so shall we be soonest rid of it Now let us consider the offences themselves
for hitherto we have looked alone into certaine aggravations of them First to make a man drunke this is a grievous sinne a purposed lying in waite to overcome another with wine or strong drinke is a foule fault it hath its originall ever in some further evill intention either to laugh at the offenders or otherwise to wrong them as here and draw them to some wickednesse or inconvenience which else they would not be drawne unto He seekes mischiefe to his neighbour that seekes to spoile him of his understanding and makes him a beast that he may draw him to beastly deeds Come now and consider your selves if none of you have thus sinned against your bretheren He is worse then a drunkard that is a maker of drunkards a man may be drunke of meere weakenesse but it is wilfulnesse that causeth another to be drunken He loves this sinne more that causeth it in another then hee that commits the same himselfe If any of you have so sinned against his brother he is a very lewd man and must answer for that sinne before God with more severity then the person that hath beene drawne into it by his meanes Much repentance therefore is required of such an offender In keeping himselfe sober for an evill end hee is worse then if himselfe had beene drunken for company These two sisters did keepe themselves free from excesse that they might better abuse their owne reason to worke upon their Fathers unreasonablenesse Had they beene all overcome of wine incest had not so easily followed from drunkennesse but now that the man is swallowed up of wine and the woeman not so they prevailed more easily to make their Father lewd It is a drunken sobriety that is directed to uncleanesse they would not be drunken because they desired to be filthy Some men boast that themselves have borne their cups wherewith another hath beene overcome but that sobernesse makes them greater offenders then if they exceeded measure in drinking Wherfore you must blame your selves with exceeding detestation of your selves if you have abused a thing otherwise vertuous to make another man more vitious Thou mad'st another to take cup after cup that when he had lost his wits and thou kepst thine thou mightest better prevaile to draw him unto further wickednesse thy sobernesse was as bad and much worse then his drunkennesse O that you would see and lament your extreame ungraciousnesse in this abusing both wit in yourselves and want of wit in others But now Lot is drunken and fitted for any wickednesse the two Sisters in their turnes goe to bed to him and solicite him to abuse their bodies and prevaile with him because he had not reason to know what hee did Incest is a most unnaturall crime yet the wicked nature of man is apt to runne into it and that wilfully O what a filthy heart hath a man and woman that can transgresse all the dictates of reason to satisfie impure desires No person comes amisse to lust the Father will serve as well as another man when the lewde desire hath prevailed they care not with whom the fault be committed so that it be committed Have none of you given way so farre to libidinous desires as to mixe your selves unlawfully and without marriage with those to whom you might not have drawne neere no not in the warrantable imbraces of Matrimony Is there not some incestuous man or woman amongst you yea some that hath not out of weakenesse but purposely run into incest The crime is not so often committed in so high a degree but yet sometimes it falleth out in the world that men may learne there is more evill in their nature then they would have beleeved but that experience teacheth it we have not another example of it in Scripture but here are two at once that wee might learne to know how bad a nature we have And so much for their sinnes common to both making their Father drunke and then going to bed to him for matter and for manner purposely and without remorse and without any sorrow after for when they had borne children they give them such names as prooved that they rather boasted of the crime then bewailed it Ammon the sonne of my people Moah of my Father as if they had rejoyced at their happinesse in being with childe by their owne Father It is a cursed thing to sinne more to be so hardned as not to lament it afterwards most to make a mans selfe glad of it Their speciall sinnes are the elder perswades to the sinne then gives a bad example and after againe incourageth her Sister and the younger yeelds and followes O see this naughtinesse and take heede Hitherto of Abrahams sonnes servants and wives and one of his children and of his Kinsman Lot his Wife and daughters Now of some others that lived with him first his confederates Aner Eshcol and Mamre secondly Ephron the Hittite thirdly King Pharaoh of Egypt fourthly King Abimelech Then of the Kings that did take Lot and so of the Sodomites Now for Aner Eshcol and Mamre they were three Brethren Hittites of whose birth and death nothing is revealed but in their lives two things are recorded deserving our observation and imitation First they were friends and confederates with Abraham appeares Gen. 14.13 Secondly they did faithfully performe the office of friends and confederates For the first these three Brethren were in league with Abraham joyned in a Covenant with him for mutuall helpe of each other against any that should wrong any of them Their league it may seeme was offensive and defensive It is a wise and good part to live in friendship with godly men and to be knit to such in covenants of amity peace and mutuall helpe as Hiram King of Tyre was in covenant with David and with Salomon his sonne after him and it is recorded to his praise that hee was alwaies a lover of David For by this meanes great benefits are brought unto a man First he shall see their good conversation and heare their wise words and enjoy their good counsell and their godly prayers and so be in possibility to be wonne to goodnesse by them at least to a vertuous and civill conversation through their meanes for hee that walketh with the wise shall be made wise as he that walketh with sinners shall be made worse by them He that commeth where sweete spices and ointments are stirring doth carry away some of their sweet savour even though hee thinke not of it so shall a man receive some savour and taste of goodnesse from good men if hee live friendly and familiarly with them Againe the Lord had undertaken with Abraham to be a friend to his friends and an enemie to his enemies and to blesse them that blessed him as well as to curse them that cursed him Wherefore in entertaining friendship with them a man doth interest himselfe into some degree of Gods favour and blessing according
and such When in these things hee doth not as S. Paul biddeth equall himselfe with them of the lower sort but of the higher When though God have humbled his estate yet he maust still keepe up his port and by hooke or crooke make a shift to be as gallant as ever This prooves a proud heart for noe man would bestow so much garnishing upon himselfe if he did not count himselfe some body and did not desire to be so accounted of others Therefore Isaiah among other fruites of proude vanity speaketh of the many gewgawes of the women of his time by which they sought immoderately to set out themselves A number of you thinke your selves farre the better when you have set up your selves with a deale of gaudinesse such lace such ruffes so in the fashion If it be sutable to your place and meanes it is no great discredit but if above surely it is as great a discredit as can be for it is as if you should weare a paper upon your heads or backes in which were written in great letters as in some other crimes hath beene done Bee it knowne unto all men that here goes a proud man and a proud woman It is even a Proclamation of your pride and folly and a telling tales against your selves which I am sure you would not doe if you did well thinke of it yea it is more then that for it brings your names into question about your truth and if you be females about your honesty there is such a mans servant she is exceedingly sleeked up see what a wase-coate what a gowne what a ruffe what a dresse shee hath it might well beseeme a mans daughter that would give her a large portion what hath this wench to maintaine it Is her father able to doe much for her no well then I wish she get it by honest meanes I wish that either a false finger or an over-curteous lip do not helpe her to it I am afraid all is not well that she is so fine This is all the good this haughtinesse doth you and will you not leave it The Sodomites punishments First they were taken captives blesse God that you have not felt this misery Secondly God sent fire and brimstone and destroyed them all at once Ezek. 16.49 They were set forth for an example Iude. v. 7. Sodome was turned into ashes 2 Pet. 2.6 The ground is now turned into a salt sea called the Dead Sea no fish will live in it the bird that flee over fall downe dead Thirdly they were cast into the lake that burnes with fire and brimstone Let us feare the sinnes of Sodome God is able to punish us in the same manner * ⎠* THE FIFTEENTH EXAMPLE OF ISAAC HItherto of Abraham and those that lived with him now we come to Isaac the sonne of Abraham not of his body so much as of his Faith for hee was the sonne of the promise the sonne of the free woman not of the bond-woman which was borne as S Paul saith not by the flesh nor by a meere naturall power but by promise by vertue of that gratious promise which God had made with him for this was a word of promise at that time I will come and Sarah shall have a sonne and in Isaac shall thy seede bee called and wee bretheren saith the Apostle as Isaac are sonnes of promise Now Isaac signifieth laughter or hee hath laughed or shall laugh a name given to him by God himselfe upon occasion of his Fathers laughter when he heard the promise not out of unbeleefe as Sarah once laughed but out of the joy which he conceived from the assured hope which hee had of the performance of the promise and because God filled both Abraham and Sarah with gladnesse and laughter at his birth when they were both olde and in course of nature were now past all possibility of having children Concerning Isaac we must shew his birth life and death For his birth he was borne in the hundreth yeere of his Father and the 90. of his mother His Father was Abraham his Mother Sarah both as good as dead but by faith they received strength to have a Sonne at that age For Faith will make a barren body fruitfull and also a barren heart In in his life consider First his Virtues and goodnesse Secondly his faults and weakenesses Thirdly his prosperity and benefits Lastly his afflictions and crosses For his Virtues in generall he was a true godly man and was endued with Faith without which no man can please God This Faith the Author to the Hebrewes taketh notice of in him saying By Faith Isaac blessed Iacob and Esau as concerning things to come This vertue of Faith is that by which a man beleeveth God in all that he speaketh barely by vertue of his truth and indeceiveable authority And as it apprehendeth the truth of all Gods word so particularly the truth of his promises and by name that great promise of remission of sinnes and salvation for the sake of Jesus Christ the true Messiah and promised seede in whom all spirituall blessings are conferred upon the sonnes of men for it is said in him shall all the nations of the earth be blessed Consider your selves therefore Bretheren whether you also have this same vertue of Faith in your hearts beleeving all that God speaketh to you because he speaketh it and specially all his promises and by name that principall promise of grace and salvation by Christ for without this Faith you cannot be the children of God If you have it not you are strangers from God and from the covenant of grace If you have it you are his sonnes and daughters justified before him and accepted in his sight through him the Beloved in whom the Father is well pleased And therefore labour to get it and to grow in it more and more that it may exceedingly abound in you as S. Paul saith it did in the Thessalonians But beware you deceive not your selves in a bare conceite of Faith saying you beleeve when indeed you doe not so but let your Faith be a working Faith approoving it selfe by love and by obedience that so you may indeed be the children of Abraham and children of promise as Isaac was and If you can thus approove your Faith then rejoyce in it above all things knowing that you are rich in Faith though you want all outward things for he that hath Faith hath God to bee his and that is sufficient to make him happy in the absence of all other things More particularly Isaacs Faith shewed it selfe by many excellent effects in regard of God For first he submitted himselfe to God to be offered on the Altar by his Father according to Gods commandement not making any resistance because his Father made it manifest unto him that God had given him a commandement so to offer him Hard it is to say whether the obedience of Abraham in being willing
married any without the liking and privity of his Father but took the right and due course gave up himselfe to his Fathers authority and direction and therefore God gave him a good Rebekah indeed a comfortable wife and vertuous woman In this therefore all children are bound also to imitate him Children must take their Parents counsell and direction in matter of marriage and not bestow themselves without their good liking and consent that they may have Gods blessing attending them in their marriage when they honour at once both God and their Parents in obeying Gods Commandement and shewing due respect unto their Parents So did even Ishmael though otherwise a wilde man for it is said of him that his Mother tooke him a wife So did Iacob afterwards His Father blessed him and sent him to Padan Aram to take him a wife of the daughters of Laban his Mothers brother And when Sampson saw a woman of Timnah that pleased him well he spake to his Father and Mother to take the Maide for him who went downe thither and made the match for him Indeed the Parents have more discretion and understanding then the children by reason of their age and experience and therefore it is for the childes good to follow their advice And to whom must the children goe for comfort and helpe in case that any crosse befall them in marriage but onely to their Parents of which comfort and helpe they deprive themselves if they venture upon marriage without them wee know that those God hath not joyned in marriage whom he doth not unite in that estate Now God hath made the Parents his Deputies in this behalfe saying unto them give your daughters in marriage and take sonnes for your daughters and againe you shall not give your daughters to them in marriage nor take their sonnes to your daughters Now how can it be said that God joyned them if their Parents whom hee hath made rulers over them in his steed do not joyne them seeing immediately hee doth joyne none in these our daies Also the children are the goods of the Parents as a part of their possession insomuch that they were also to be sold to pay their debts Wherefore as no bargaine is firme in other kindes of goods without the consent of those that have right unto those goods so neither can this covenant be good without the consent of Parents which have as much right from God in their children as in any other of their goods Wherefore those sonnes and daughters are much to be blamed who have neglected this part of their duty to their Parents and have suffered their blinde and strong passions so farre to transport them that against their Parents consent and counsell they have bestowed themselves in Matrimony and so have transgressed against the plaine commandement of God Such must heartily repent of their sinne and humble themselves before God with much sorrow for their great and wilfull disobedience Parents would not have their children thus to slight and dishonour them yea they take it grievously and are much perplexed with sorrow for their children in this case therefore children should bee much grieved themselves if they have given this occasion of griefe unto their Parents To satisfie mens owne desires and affections without regard to Gods ordinances is a notorious disobedience and bringeth the guilt of a great offence upon the soules of them that have so offended All you that have married in this disorderly manner see that you doe unfaignedly repent of the sinne before God and confessing the fault before him seeke to prevent the curse that must else fall upon you and your children after you for so dishonouring your Parents And you young men and women that be not yet married see that you binde your consciences and resolve your wills to obey this commandement Follow God in your Parents and be not so rash and selfe-willed as to crosse them and follow your owne heads and passions This duty will be easie if you looke carefully to your passions at first and suffer them not to be undiscreetely fixed upon any person untill you have acquainted your Parents with your desires and crav'd their allowance and consent But if a man or maide doe inthrall themselves and intangle others by a disorderly placing of their affections then shall they make this otherwise easie duty hard and impossible to themselves Keepe your selves therefore Masters of your owne hearts and sell not away your liberty through an over-hasty yeelding of your selves to your unruly passions Suffer not your mindes to be drawne away by any meanes but pray God to keepe your hearts in order It is a sinfull love as well as a sinfull passion in any other kinde which troubles an house and makes the children contrary to their Parents and to proove the greatest crosse that may be to them to whom they ought to have beene the greatest comfort Lastly Isaac shewes his due respect unto his Father by joyning with Ishmael his brother in burying his Father for so it is said his sonnes Isaac and Ishmael buried him in the cave of Machphelah This is the last office that childeren can performe and they must shew their love and duty to them in the honourable performance of this last act as to testifie their love to their Parents so to declare their faithfull hope of the resurrection from the dead For therefore are men with due solemnities committed to the bosome of the earth because they expect their glorious rising againe and they shall not utterly perish and fall as doe the bruite and unreasonable creatures Now see Isaacs carriage towards his mother There was no love lost betwixt them but as Sarah did tenderly love Isaac so did he requite her love with love againe as is manifested in his sorrowfull taking of her death though she lived with him to a great age For so it is written that after Rebekkah was brought unto him and he was married unto her Gen. 24 ult Isaac was comforted after his mothers death intimating that even untill then he was grieved for the losse of her It is a fault therefore in childeren oversoone to forget their dead mothers and to let their remembrance quickly to slip out of their mindes how much more to be weary of their over-long lives and to be glad when the time comes that they must put them into the dust in respect of some paultrey gaine of money of land that they shall possesse when the Father and mother is dead All that desire their parents death for their goods sake which they shall enjoy after them and are glad when they shall change their parents for their goods must needes be called wicked and ungratefull childeren See therefore that you children love even your mothers heartily moderately lamenting their death that you may make it appeare their life was not a burden unto you And so have we seene Isaacs goodnesse towards his parents Looke into his carriage
in the yeare 2168. and after the flood as some thinke 512. and as others 562. for there is 60. yeares difference in chronologie because of the doubt about Abrahams birth Now the manner of his birth was this as the Scriptures relate Gen. 25.25 He came out first in colour red and all over rough as an hairy garment for which cause his name was called Esau which signe made as one that was stronger than ordinary children be and all over covered with haire In him the Lord shewed the freedome of his election as the Apostle notes Rom. 9. For Before the children were borne or had done good or evill it was said The elder shall serve the younger God chose not him but Iacob though they were borne both of the same Parents and at the same burden Now concerning his life we must consider 1. That which was good therein 2. That which was evill 3. His prosperity 4. His crosses and miseries For the first some things he did that for matter were good and commendable as even a bad man may have some good things found in him The first good thing was that he did shew good respect unto Isaac his Father For he was glad to gratifie him in his diet bringing home the Venison that he caught of which was made dainty meat which the old man loved to feed upon and when he came to him to present his Venison according to his Fathers appointment that he might receive the blessing from his Father he spake reverently unto him For when he brought the meate ready prepared for his eating he said thus to him Let my Father arise and eat of his sons Venison that thy soule may blesse mee Chap. 27.31 and after ver 34. Blesse me even me also ô my Father and ver 38. Hast thou but one blessing my Father blesse me even me also ô my Father Though his Father had given the blessing to Iacob his brother yet he doth not rage and grow into passionate expostulations but with gentle and reverent termes and with teares and with prayers seekes to get some blessing from him This proveth evidently that he carried a reverent esteeme of his Father in his heart and honoured him duly The same love and respect he shewed to Isaac after for when his wrath was kindled against his brother Iacob and that he minded to revenge himselfe by killing Iacob Yet he resolved to forbeare till Isaac was dead that he might not procure too much griefe and sorrow to him in his old age and therefore it is recorded that he said The dayes of mourning for my Father are at hand then will I kill my brother Iacob ver 41. He would not have deferred the murder of his brother for Isaacs sake till after his death but that he bare some respect and good will unto his Father And hee shewed the same respect unto him after Chap. 28.6 For when hee perceived his Father had blessed Iacob and sent him to fetch a wife from Padan Aram and not to take any Canaanitish woman and that the daughters of Canaan which he had married displeased his Father he went to his Vncle Ishmael and tooke his daughter Mahalath to wife seeking as well as his wit could serve to please his Father in that latter match although indeed he went not rightly to work in that marriage neither Some care you see he shewed to give his Father content though he had not wisdome enough to order himselfe rightly for that end Thus this Esau though he wanted grace and feared not God yet he bare love and reverence in some degree as a carnall man could unto his Father Isaac who loved him dearely and so he requited his love againe with such a kinde of love as might be found in an unsanctified person Now all you sons and daughters that have Parents living with you or have had come and lay your selves in the ballance with Esau and consider if you have so much as equalled him in this kinde of imperfect dutifulnesse towards your Parents He out of a kinde of naturall inclination or out of hope of being still kindly used and blessed of his Father shewed much respect unto him divers wayes Hath nature have carnall ends prevailed so much with you to encline your hearts to your parents as they prevailed with Esau If so yet boast not of this thinke not much the better of your selves these kinde of shadows of vertues cannot prove you to be godly children nor afford you sound comfort because themselves be not sound and perfect You have no great reason to please your selves because you are as good as Esau an unsanctified man and one of whom we can give little hope but that he was a casta-way I say therefore satisfie not your selves be not good in your own eyes because of this painted and counterfeit goodnesse But if otherwise it be and that it is evident you come far short of Esau and have not declared so much regard of your parents as he hath done then how bad must you account your selves that are much more sinfull even than an Esau might have been And it is cleare that divers children be far worse than this bad son of Isaac for they shew no reverence no submission to their aged Parents but apparently sleight them in word and deed grumble at them chafe against them carry themselves cuttedly and currishly towards them if at any time they be crossed by them will not be held from following their own evill desires as Esau was from killing his Brother by a desire not to grieve them but wilfully run on in their wicked courses even though they see and know that their wicked carriage doth greatly afflict and torment their Parents but purposely some do things to torment them O sin hath a greater sway and dominion in such childrens hearts than it had in Esaus and they are far more wicked than he was Yea when they see their Parents displeased with their wayes yet they have not so much desire to give them content as Esau had nor do not so much as labour in any manner though never so poorely to give them any satisfaction at all Woe woe unto such children what can he expect from God that is a viler son than Esau was Let such shame themselves by his example and now receive reproofe with meekness and greatly repent of their undutifulnesse if ever they purpose to attain pardon And now let all children that desire to enjoy in themselves the comfort of being the children and chosen of God strive to outstrip Esau in filiall obedience and duty Let them for conscience sake to God put on a largor measure of love and a greater reverence to their Parents labouring to please them in all things in the Lord out of conscience to submit themselves unto them honor them because God hath required it at their hands and to labour to forbeare all sin as in an holy regard to God so in part also out of a
and in fit case to continue dutifull observers of the fifth Commandement But we have another Superiour with whom Iacob had occasion at last to deale viz. Laban First An Vncle. Secondly A Master Thirdly A Father in Law See how well Iacob carried himselfe to Laban in all these respects 1. As he was an Vncle before he entred into the other relations he lived so lovingly and painfully with him in his house for the space of a moneth together that Labans selfe was both willing to give him some due wages and allowance for his service which of his owne accord he offered himselfe to doe and also when motion was made of giving him Rachel did willingly accept the motion yea put the other upon him too against his will whereby it is evident that he behaved not himselfe so as to be a cumber and burden to the family but was helpfull to it This was very commendable in him that he carried himselfe temperately and vertuously and profitably in his Vncles house where he came to sojourne for a time O that all those whose occasions invite them to visit their kindred and to abide some time with them would shew themselves so vertuous and wise and orderly in their whole behaviour that their friends might not have occasion to account them burdens but rather benefits unto themselves and their families so long as they shall have cause to continue and not so rudely wastfully idly that the house is discharged as it were of some ill humour when the time comes that they shall be gone away Further Laban had two daughters and Iacob loved one intirely yet we see that he craved the Fathers good will afore he made any suit at all to the maiden He went not to Rachel to get her good will and to win a promise from her but takes the fittest occasion that offered it selfe to let the Father understand his minde and to make agreement with him Here also young men have an excellent patterne to imitate and a sweet direction for their proceedings in marriage First to make sure with the Parents and Governours and after to deale with the young persons themselves as also Sampson did and the servant of Abraham and as nature it selfe teacheth it should be done for why should not he that hath right into any thing bee consulted withall about parting with it afore we seek to drive away the thing it selfe which appertaineth to him O those of you that have done or are now in doing otherwise bee you blamed as men that proceed not vertuously in this course and therefore are either through lucre of portion or else inordinate affection which men call love thrust aside from a right to a wrong path Now at last Iacob becomes a servant to his Father in Law and agrees to performe seven yeares service for one daughter and as many for the other For my part I cannot commend Iacobs prudence in this matter he bound himself to a very long apprentiship He might have taken order to have sent messengers betwixt Isaac and Laban that his portion might have procured this match rather than his service But herein yet he deales well with Laban whom he was willing to advantage so much for his daughters sake So far was he from being desirous to steale away Rachel that he chose rather to sue for her every young man must learne hence not that particular thing which Iacob did to serve for a wife but that common rule of equity which he followed to give a man all reasonable and good content in marrying his daughter in affording such convenient allowance to her as is fit neither will he be unwilling to this duty that is not moved more with base ends than love of her whom he marrieth But Iacob shewes a singular gentlenesse and respect to him in that when he had beguiled him and put Leah upon him instead of Rachel yet he did not put her away and refuse to have her but was rather contented to serve another seven yeres for Rachael than he would make any stir As for the matter of Polygamy and marrying two sisters the last was not then a sin the former was not esteemed to be one but surely Iacob received very hard measure of Laban in obtruding another upon him than was agreed upon to be his wife yet you see hee devoures the injurie without any great outcry onely hee tels him of the wrong in words nothing savouring of bitternesse O that wee also could learne to reprove a wrong-doer specially a superiour doing us wrong with milde and good language without railing without clamorousnesse and disgracefull speeches It were a sweet thing to have so much government over our passions and tongues that they might not carry us to set out wrongs with too many and large aggravations and with invective and contumelious speeches against him that hath done us the wrong It is never tryed to the purpose what humility what true discretion the soule is endowed withall untill it receive the triall of injuries He that in such case can keepe himselfe within compasse that his words be neither many nor violent shewes that he hath some command of himselfe and some feeling acknowledgement of Gods provident government and his own worthinesse of far greater evils But he that hath never done amplifying such a wrong and is furious and bitter against the offendor shewes that hee hath a great heart that can make the wrong so great and doth not looke to the hand but to the rod against which hee gives himselfe to shew so much distemper Againe you see that Iacob is even ready patiently to sit downe by the wrong and is content now to make himselfe an Apprentice for another seven yeares rather than he will make a great stir and contend with Laban We cannot thinke so hardly of any times that there were no Lawes or Governours that would and should have righted this wrong if Iacob would have made his complaints but Iacob was from his Fathers house and a stranger and friendlesse and therefore thought it more wisdome to sit downe and be content with somewhat hard conditions than to make a greater quarrell and contention O that we could get our hearts stored with a proportion of wisdome and meeknesse sutable to that of Iacob even to make us able to devoure wrongs with somewhat ill and harsh consequences rather than to make a great brawle specially if we be inferiours also and finde our selves likely to mend our selves little by contending such a submissive and peaceable disposition will make us capable of a larger blessing from God than any wee could get by striving and brawling and not onely so but would give us more quietnesse and content in our selves than the either revenging or redressing of a wrong another way Follow Iacob therefore in this his carriage towards his Father in Law And now we finde Iacob a servant and that for fourteen yeares hee married the two daughters within a few
acknowledgement If you would learne that all things are pure unto the pure you would not bee hindred from so good a service by any scruple or abuse But I am afraid niggardlinesse hath as great a hand in breaking of such feasts as any thing else Whether you feast or not be it at your choise but mee thinks againe I repeat it safe escaping the danger that tooke away Rachel may well call for even a publicke and thankfull acknowledgement So much of Rachel whom we leave by her husband solemnly interred unner a monument erected upon her grave which kept her name up long and occasioned the calling of all the mothers dwelling thereabouts by her name When it is said Rachel weeping for her children because they were not Now of Leah she was a wife of Iacobs the first he had given though not promised Of her vertues we have not much noted but she shewed her selfe patient and loving to her husband somewhat quiet to her envious sister and thankfull to God for her children though her husband loved her lesse than was meet yet we read of no brawles either with him or her sister She entertained him very lovingly when he came home from field and she had hired him of her sister She consented also to goe with him into Canaan she was desirous of children and had many but a fault or two she slipped in First she went to bed to her sisters husband at her fathers persuasion which she ought not to have done In him that thought she was Rachel there was no sinne in her that knew she was not Rachel it was a great fault but excused by the fathers authority but she wronged Iacob much and made her owne life full of affliction Another little fault she had shee seemed a little too unkind to her sister in not being willing to impart some of her sonnes mandrakes but often unkindnesses and wrongs breed such an estrangement betwixt them who are otherwise neerly joyned as that they sticke at small curtesies We must take heed it doe not so with us but Leah had a little anger with her she could upbraid her sister with an injury when she came for a curtesie O that she had not too many followers in this weaknesse Her benefits were these she had a good husband and many children and was matcht into the Church and we hope went to Heaven for her carriage in respect of her children shews some goodnesse Indeed she was faulty in imitating her sister and giving Zilpah to Iacob much more faulty in thinking that God gave her the next sonne for a reward of that fault But so weake we are and ignorant of sin somtimes that we verily thinke God is pleased with our sins and recompenceth them with benefits And for her crosses they were want of her husbands love and comfortable cohabitation and all the miseries shee underwent with her husband besides her Father was something unkinde as it may seeme for she saith He counted them strangers and she also had an imperfection in her visage for she was bleare-eyed I hope you will all learne to imitate her vertues flie her sins be thankfull for the like mercies and patient under the like crosses and then you shall not be losers of time by hearing her story Now the two handmaidens Zilpah and Bilhah Zilpah hath nothing said of her but that Shee bare Iacob two children Gad and Asher So called of Leah that would needs imitate her sisters weaknesse and call them hers Bilhah is taxed of a grievous sin she suffered her selfe to be polluted with incest by Iacobs first borne If he offered her violence or surprized her by any device it was his fault not hers but it is not likely to have been so because God doth not report it so For God would not wrong any in reporting their acts to the worst but if there had been any excuse of her fault the Lord would have done her right in rehearsing it he should not else doe the office of a good writer of a Story O let all women take heed of adultery and chiefly of incestuous adulteries with their husbands son in law or brothers or a like neare of blood where the offence is made much more heinous by that aggravation and if any have committed any such crime let the mentioning of it in this woman bring it to their remembrance and provoke them to repentance that they may not have so fearefull a crime to answer for upon their sick-bed in the houre of death Likely such grosse crimes will cry out then if they have been smothered before but a conscience purged from them by sincere repentance performed in health may enjoy quiet and peace in death notwithstanding the remembrance of them For a sin repented of shall be pardoned and a pardoned debt cannot hurt at all not so much as terrifie if the pardon of it be knowne But something there was in it that God saw it fit to have his Church stored with the seed of bond-women for two of Iacobs wives were such because he would have us know that hee doth not much stand upon nobility and being free borne and the like One third part of his people Israel were seed of bond-women Though he would not let Hagars seed inherite yet that was not because he did looke to her condition but that he might figuratively set forth his aversnesse from them that will needs be in bondage under the Law when the Gospell brings them liberty and therefore now he doth equally take into the Church Dan and Nephthali Gad and Asher as well as Reuben and Levi Simeon and Iudah These earthly considerations vary nothing with God nor is the one any more acceptable with him than the other Let not those which enjoy the priviledges of this world in these matters sleight or despise such as want them and let not those that are meanlier borne trouble themselves at that depression Spirituall priviledges may belong to those that are of no reckoning in the world and those that are of high esteeme in it may be deprived of them The Tribes that came of the bond-woman were admitted into the possession of Canaan and to the fellowship of the Tabernacle as well as the rest It were a misery indeed to be outwardly mean if that would impeach our spirituall estate but seeing no such thing will follow let us shew our high esteeme of the soul above the body by not regarding the things of the body so that the soul be wel * ⎠* THE ONE AND TWENTIETH EXAMPLE OF LABAN WE have spoken of Iacobs selfe and of his Wives now I will goe on to speake of his Vncle and so of his Children 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
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 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 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 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 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 And 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 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 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 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 now his evill must be observed too First to God-ward 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 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 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 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
them offer violence to them and take heed much more that they be not allured to such an evill as nothing but the violence of the doer can free them from the imputation of a grievous sin if they suffer Let their care be to keepe themselves out of places inconvenient what did Dinah with this young man in so secret a place as might encourage him to offer force Sure he would not have forced her in the midst of the streetes he was not so debausht and brutish as to compell her in an house before many Nay scarce any man so lewd that hee will attempt such a thing but when no person is present If she were ravished yet she was somewhat guilty of her owne rape because shee would be enticed to goe into an house with a stranger Had shee beene of his long acquaintance had hee beene a suitor to her before with the good consent and allowance of both Parents had she beene allowed to set her minde upon him so as to intend to become his wife then it had not beene so blame-worthy to have so farre trusted her selfe with him But when her businesse was nothing but to see and be seene to suffer her selfe to be led by a stranger into such a place as might give him opportunity to do her violence was a signe that her carriage was scarce modest not at all discreet For to excuse her by her age seemeth no just excuse seeing it appeareth by the young mans suit for her afterwards that shee was now marriageable Now therefore let her example make you maidens civill and sober and modest in your carriage and so prudent discreet and bashfull as not to venture your selves into the company of young men at such places and times as may produce as bad inconveniences to you as this that befell Dinah And so much for this daughter for after this we heare no more of her but that her brethren tooke her out of Hamors house after they had committed the execrable murder whereof we shall have cause to speake after Now come we to the sonnes and first I will handle the things that were common to them all viz. their sinnes their good deeds their miseries their benefits First it is common to them all save Ioseph and Benjamin that they were men of no goodnesse nor conscience They had a good Father and Grandfather and they professed a good religion but their conversation was naught and scandalous so that Ioseph being young could not in his conscience choose but acquaint his Father with their evill deeds O this is a grievous thing that children which have godly education by godly Parents and have knowledge of the true God and are members of the true Church should be yet of manifest ill behaviour should runne into palpable and grosse naughtinesse openly to the torment of their Parents hearts and disgrace of true religion Be not some of you youthes whose Parents though they must not be compared to Iacob yet are such as have feared God and affoorded you the best helpes they could to vertue and piety as lewd and sinfull in your carriage as Iacobs sonnes Yes yes some of you are as guilty of evill demeanour as these youthes though you have the same furtherances to goodnesse Now for the living Gods sake whose name you take upon you for your owne soules sake which else will one day rue this naughtinesse and rudenesse and for your Parents and friends sake that are ashamed and vexed with your ill report be intreated at length to consider how great a wickednesse it is to live naughtily when God hath vouchsafed you so many meanes to make you good and turne you from your evill wayes and frame you to such a conversation as will beseeme and comfort your selves and your Parents O let not a Iacobs sonne be a drunkard a gamester a wanton a night-walker and ill company keeper a quarreller let not such nettles grow upon a garden learne to shunne what was loathsome in the sons of Iacob But secondly they were all guilty of beguiling Hamor and the Sichemites with purposed fraud and guile yea and with pretending conscience and respect of religion You know the story it selfe Shechem after he had defloured Iacobs daughter continued yet to bee strongly enamoured of her and sued for her to her Father and Brethren offering any dowry They would seeme to be hindered from granting the suit by religion They were circumcised of the true religion a religion sleighted and neglected in Canaan and it was not a safe thing in conscience and would be a reproach to them to make marriages with persons uncircumcised but if they would embrace their religion and testifie it by being circumcised then they would willingly condescend Now all this talke of circumcision tended but to bring the Sichemites to such a case that they might the better accomplish revenge O miserable fault to cover hatred with deceitfull words A Potsheard covered with silver drosse To speake one thing and meane the contrary to pretend a good purpose to cover a bad and the more easily to effect it by covering Here was a mixture of impiety in making religion a cloake to revenge and of fraud in harbouring and intending and yet disguizing revenge So dealt Absalom with his Father David and the shame of such shall breake forth in the Congregation hee is a foole though hee thinkes himselfe wise Now I beseech you take heed of deceit and guile the deceitfull shall not live out halfe his dayes To hate and yet dissemble with his lips laying up deceit within him is a loathsome thing It is a part of the description of an unsanctified man With their tongues they have used deceit Nature teacheth men to blame this sin in others therefore nature gives light enough to discover it in ones selfe Shame it therefore and hate it It is bad to have used this fraud for covetousnesse or ambition sake to get wealth or honour by over-reaching others but it is worst of all when it is joyned with revenge and with bloodinesse that a man make himselfe a bloody and deceitfull man It is naught when only good will is pretended but when religion is made the cloake of cruelty and villany this is to abuse the noblest thing in the world by making it a drudge to the basest Now if any of your consciences be guilty of abusing pretences of religion for the compassing of revenge of goods of lust of any other villanous end he hath sinned the sin of Iacobs sons Let him be induced to repent and let us all be induced to abhor so great a wickednesse he that doth compasse any unlawfull end by deceit makes the sin twice as grievous as else it would be He shews that he commits it with almost a full consent of will he makes his reason a slave to his appetite and serves sin willingly most willingly and deliberately Let us love true plaine and just dealing and abhorre cousenage and
earnestly strive to disswade or perswade a Ruler in such things It is weakenesse enough in a Governour on such an occasion to say nay but to chafe and bee angry is a double fault wee finde noe such distemper in Iacob This is the good of Reuben His afflictions so farre as is recorded were not many indeed none but what was common with his other Bretheren except we may count that a crosse that hee was suffred to sinne so farre and doubtlesse it was a corrasive to him all his dayes after and that his fore-mentioned griefe as it was in some sence an act of vertue so it was a suffering of evill For to be grieved for some misery like to befall our friends is a great misery to him that so grieveth But one crosse hee had that his Father did minde him of his fault on his death-bed before all his bretheren and did then and there dis-inherit him he tooke it well and made no angry reply It is an affliction to bee dis-inherited or otherwise deprived of any benefit which else wee should have had because of our sinnes And wee must learne when such a crosse is laid upon us to beare it quietly and fruitfully too I meane so as not to breake forth in anger and discontent against him that doth withdraw such things from us nor yet to passe it over sleightly and carelesly as not regarding the hand of God but to accept it as a just punishment of our faults and make it a meanes of renewing and increasing our Repentance Of the benefits of Reuben besides the common we read of his fruitfullnesse for hee had divers sonnes when they went downe to Aegypt and so hee made one of the twelve Tribes Wee have noted this mercy afore in others let us take heed that the commonnesse of this mercy make us not disvalew it A benefit is no whit lesse to be esteemed because the Lord vouchsafeth to communicate it to many and it is nothing but our folly that takes occasion to sleight such favours Now I come to Simeon and Levi we have their speciall sin and the punishment of it noted The sinne is double First They were the Actors of that bloudy and ragefull murder and spoyle committed on the Sichemites in killing Hamor Shechem and all the Males They drew their swords and went in boldly on the third day when all were sore and slew all the men they met withall Iacob doth curse their rage and anger and doth abominate the same It is a grievous sinne to kill men in a wrathfull passion without just warrant and calling from God indeed to kill one particular person is sinne enough and calleth for the Sword of the Magistrate to cut of the sinner how much more to fill ones hands with bloud and kill as here a whole city or towne Murder is a sinne against the light of Scripture and of Nature against the Lawes of GOD and every well ordered Common-weale a grosse sinne and palpable a mischievous sinne wronging the Person murdered in his life the pretiousest thing hee hath with an irrecoverable wrong wronging his Friends wronging the Common-weale and wronging GOD extreamely in presumptuous incroching upon his prerogative to be the taker as hee hath beene the giver of life O be thankfull to the living God that hee hath kept you from this red and crimson sinne especially if any have beene so inflamed with rage as once David that he hath even desired and resolved and intended and attempted to commit murder as it fell out to David and he hath kept him from it either by preventing the occasion or some counsell comming betwixt or some diverting of the blow or the like O let him be thankfull that he hath escaped the fact of murder as well as be humble that he hath desired to commit the fault Wee must not ascribe to our selves the immunity from grosse sinnes and please our selves in our estate because of it but we must give God the glory and loath and abase our selves and our bad nature that should fall into them if wee were left to our selves chiefely if nothing have stopped us from them but want of opportunity And now ever mortifie anger and wrath and revengefull boyling of heart for he that nourisheth wrath malice envie in his spirit within shall at last be carried away so farre with that inward distemper that if occasion offer it selfe he shall flame forth into the grosse act of murder All corruptions being fed in the heart within doe gather such strength that if there be fitnesse of occasion they will breake out indeed O bring not your selves into such a temper that the Divell shall have you in readinesse to make murderers of if ever hee can fit you with time and place and other circumstances Beware of blouds beware of blouds this sinne teares the conscience in an hundred peeces when once it is made sensible This sinne leaves a deepe staine it begets grievous horrors and makes the soule still fierce in pronouncing evill against it after it hath beene fierce in doing so great an evill unto others Pray to God to preserve you from it and get meeke gentle quiet patient spirits which may keepe you from being provoked with wrongs And if any of you have transgressed in this kinde though not in so high a degree let the example of these two incourage him to repent and make him flie to the throne of grace that God would worke in him true repentance and both pardon and heale him You see two young men here drowned in a river of bloud most innocent bloud by them most causelesly and groundlesly spilt you see them yet pardoned Nay they were stained with their brothers bloud whom they consented to kill and actually sould for a slave and yet they be pardoned Runne to God hee can pardon many murders as well as one angry word and will doe it if you submit and convert He that judgeth himselfe for his sinnes past resolving thoroughly by Gods helpe to reforme his heart and life and takes boldnesse to aske remission and sanctification at Gods hand in Christs name shall be pardoned although the guilt of the bloud of God the son did sticke to his fingers But another fault they committed when their Father in the bitternesse of his soule and his great feares told them of their fault and their danger they shewed no repentance no feare at all either of God or men but returned him a surly kinde of foolish excuse saying should he abuse our sister as a whore If you frame this answer into a due forme of reasoning and apply it to the justifying of their murder for to that purpose they alledged it it must runne thus If any man wrong us notoriously wee may and will kill him and there is no cause of reprehending us but hee hath done so for he hath abused our sister as an whore wherefore we doe not deserve to be reprooved for killing them First if
cause to speake and that it bee the certaine truth they speake before they speake to any Thirdly while Joseph was young hee shew'd himselfe obedient to his Father for when he called him to send him to visit his Brethren hee was ready to obey him and did the office of a dutifull Sonne addressing himselfe to the appointed businesse although it was to take a journey of two or 3 dayes on foot Come young men and young women and learne of this good youth how to carry your selves to your Parents if they call you come and give them dutifull and mannerly answers if they send you goe and preferre the doing of their will in lawfull things before your owne ease and pleasure You know how precisely the Lord hath imposed this duty upon the consciences of children Children obey your Parents in all things You must make no restriction of the largenesse of this Commandement but by adding that word Lawfull which out of other Scriptures must needes bee understood and hee gives a reason saying this is the first Commandement meaning of the second Table with promise and with promise of welfare saying that it may bee well with thee As ever you desire to finde prosperity from God so you must bee dutifull to your Fathers and Mothers the instruments of your beeing and bringing up and the most immediate Deputies of God and you which hee hath set in his stead to take care of you and to rule you Now you that are sinfull and disobedient Sonnes and Daughters whose carriage doth farre differ from that of Josephs see the foulenesse of your Vice by opposing unto it the fairenesse of his Vertue Doe not your hearts within you say that it was very well done in Joseph to say to his Father here am I when hee called him to goe on his errand and when his father had told him his work by and by to set about it doe you not thinke that Joseph did the office of a godly childe and that which his duty bound him to and wherwith God was well pleased If he did as your selves must needes affirm he did be you grieved ashamed within your selves of your quite contrary carriage whose consciences can tell that instead of answering here I am have retained some surly answer and instead of going on the businesse have gone a quite contrary way Let your hearts smite you to Repentance that you may comfort your Parents with obedience hereafter whose hearts you have formerly vexed by your gracelesse stubbornesse Fourthly when Iosephs Brethren used him exceeding injuriously and hardly viz. selling him to forrainers for a Bond-man what did he but even intreat and beseech them to deale better with him as themselves tell of his carriage when they were touched with some remorce for their cruelty Gen. 42.21 He besought us and we would not heare Loe how it behoves a good body to behave himselfe to his equals or betters or any that being too strong for him when they doe offer hard measure unto him even intreat pray beseech use all submissive gentle quiet and milde words and carriage Learne that of S. Paul who saith being defamed we intreat You know Abigals carriage toward David when she found him in a great chafe against her husband and ready to doe violence to her family she intreated him and caused his passion to stoppe it selfe by her faire words Solomon hath told us that gentle words pacifie wrath and if any thing in the world will asswage the fury and mollifie the hardnesse and remove the cruelty of an enemy it is this kinde of language and behaviour If therfore any of us be guilty of betaking our selves in such case to railing bitternesse and violence giving all the vile tearmes that wrath would put into our mouthes against our Superiours when they wronged us and dawbing them with most foule names let us take notice of our folly in being wrathfull This was not the course that naturall discretion much lesse that Christian Religion would prescribe to a wronged man this shews him to be as proud and bitter that suffers as they that offer the wrong S. Peter saith we should not render reviling for reviling if we must not raile on him that abuseth us in words neither then on them that abuse as in actions Now then learne meekenesse of Ioseph learne to frame your tongues to this kinde of humble speech when you be wronged Perhaps you may say that Joseph did this because he durst doe no otherwise I answer if he feared his Brethren are not you to feare God if hee durst not speake wrathfully to them that hee might not the more provoke and move them should not you take heed of provoking GOD with the licentious use of your evill tongue But secondly I answer that it is very probable Ioseph did not this out of bare feare for then when he saw that the matter grew desperate and hee could not prevaile by intreaty he would have fallen to bitternesse at last wherefore follow his mildnesse beseech when you are wronged but doe not rayle and revile This is all I have noted of Iosephs private life in his Fathers house now we will follow him into Egypt and see how he carryed himselfe there 1. in private in the house 1. of Putiphaer 2. in prison 2. more publikely Iosephs carriage in Putiphars house deserveth praise 1. because he was a diligent and faithfull servant unto him Ioseph had beene bred up tenderly as the free sonne of a noble and great man Iacob of a sodaine God by his providence made him a bondman he frames himselfe to such dutifulnesse and fidelity that he winnes his Master and gaineth greater favour with him then any other servant as you may reade Gen. 39. ad 7. For had not he beene faithfull and painefull God had not beene with him nor prospered him as he did Let me commend his example to you that be servants to imitate it labour you to be good servants faithfull diligent in your Masters businesse and respective towards their persons that so God may be with you too and prosper you and you also may draw the loves and good wils of your Masters Your service is not bond service but free service at the worst it is but a service of eight or nine yeares likely See the commandement of God lying upon you as much as it did upon Ioseph and doe that which you see in him is possible to doe this is the way to make your service most easie and comfortable to your selves and most acceptable and pleasing to God you are servants now you may be Masters or Governours hereafter so frame your selves in the function of servants that God may blesse you with good servants Carry your selves towards your Masters as you would wish your servants to carry themselves to you and for the most part you shall find that in this as well as in other things the Lord will returne a mans owne measure into
wirh him 2. Dealeth plainely with him 3. Hee dealt bountifully with him Abrahams good carriage to strangers Heb. 13.2 Abrahams faults before his calling James 3.2 His first fault idolatry Abrahams faults after his calling 1. Weakenesse of faith 1 Sam. 27.1 Exod. 6.12 2. A carnall feare of death Psal 118.6 Psal 23.4 3. He dissembled 4. He drew Sarah to sinne so farre as to indanger her chastity A double ignorance 5. Abraham had two wives 3. Abrahams benefits 1. Temporall 1. For himself 1. A good wife 1 Pet. 3 6. A good wife a great blessing Prov. 18. â—2 Prov. 9.14 Prov. 31.10 11 2 He had children Psal 127.5 3 He had good servants especially one 4. Abraham had good kinsmen 1. Lot 2. Nahor 5. Abraham had faithfull friends Prov. 18.24 5. Abraham had a good name Eccles 5.13 A great and famous victory Isa 41.2 3. 2. God did doe good to others for Abrahams sake 1. Blessed Lot and delivered him 2. Blessed Isaac giving him goods and goodnesse He gave also abundance of outward things to Ishmael Shewed favour to him after his death Psal 112.6 Abrahams spirituall blessings 1. He was called from a false religion to the true Gal. 3.8 2. Spirituall blessings 1. God made him gratious promises 2. Appeared to him many times to renue those promises 3. He entred into a covenant with him and his seede after him Abrahams crosses 1. He changed his countrey and left his fathers house Psal 45.10 Mat. 10.36 2. Was uncertaine where he should dwell 3. Suffered crosses 1. In Lot his kinsman 4. His wife Sarah was twice taken away from him 5. Sarah was barren 6. There fell out a great jarre betwixt him and Sarah 7. Sarah died before him Gen. 23.3 8. He suffered in Hagars ill carriage to Sarah and in her running away being with-child 9. Hee was made to divorce Hagar and send her quite away 10. Hee was forced to thrust Ishmael out of his family 11. Hee was crossed in Isaac many wayes Heb. 11.19 Abrahams death 1 Pet. 3.6 Sarahs birth Her life 1. Her vertues 1. Her faith Heb 11.11 2. Shee obeyed her husband Gen. 18.6 1 Pet. 3.1 1 Pet. 3.6 3. Shee reverenced her husband A double feare Gen. 18.12 1 Cor. 11.3 7 â— Shee was a loving Mother and nursed Isaac her selfe Gen. 21.7 5. Shee apparelled her selfe modestly 1 Pet. 3.5 1 Pet. 3.3.4 1 Tim. 2.9 10 Sarahs faults 1. Shee was weake in faith Gen. 18 12. Ver. 11. Ver. 14. Heb. 11.11 2. Shee being â—ngry â—alâ—ely accâ—sed her husband Gen. 16.5 Verse 6. 3. Shee was somewhat too rough with Hagar 4. She dissembled at her husbands request 5. She lyed Sarahs benefits 1. Shee vvas a holy vvoeman 2 Shee had a godly and rich husband that was well esteemed 3. Shee had a godly childe 4. God delivered her twice out of a misery into which she had cast herselfe Sarahs crosses 1. She was barren a long time 2. Shee was sleighted by her maide 3. She was taken from her husband into the house of Pharaoh and Abimelech Her death Her age onely of all women is mentioned in Scripture Hagar nothing in Scripture of her birth or death It is probable she feared God and why Her life 1. Her Vertues 1. Shee was obedient to her governours 2. Shee told the truth Gen. 16.8 3. Shee submitted her selfe to her Mistresse aâ— the Angels commandement 4. Shee was thankfull to God for his goodnesse in bringing her home to Abrahams family 5. Shee was patient 6. Shee was carefull to provide her sonne a convenient wife Sarahs faults 1. Shee grew proud 2. Shee ranne away from her Mistresse Her benefits 1. She was one of Abrahams servants 2. Shee had the favour of her Master and Mistresse Ephes 6.3 Tit. 2.9 Pro. 14 35. 27.18 3. She received great mercies from God 4. Shee had Ishmael and a promise concerning him Her crosses 1. Sarah used her hardly 2. Shee and her son were cast out of Abrahams family 3. Shee saw her sonne ready to die with thirst Gal. 4.21 Ver. 22. Ver. 23. Ver. 24. Ver. 25. Ver. 26. Gal. 4.29 Keturah Ishmael His Vertues 1 He was outwardly conformable and obedient to his father 2. He submitted himselfe to his father to be banished out of his house 3 Hee ioyned with Isaac in his Fathers funerall 4. He was ruled by his mother in marriage His faults 1. He mocked his brother Ephes 5.4 2 Was a wilde man 3. Hee was a quarrellsome fellow Gen. 16.12 His Benefits 1. Deliverance from two great dangers 2. God provided water for him when hee was ready to die for thirst 3. God himselfe gave him his name Gen. 21.17 Joh. 9.31 4. He prospered much in the world His death See Ainsworth on Gen. 25.17 Eliezer The Scripture saith nothing of his Birth and Death nor of his faults His vertues 1. He proceeded warily to an oath 2. Carried himselfe well to Abraham 1. Hee used speed in performing his oath The iourney was about 300 miles Mat. 5.33 Psal 15.4 2. He served his Master religiously 3. He praised God for his good successe 4. He was discreete 5. He had a care of his Camels 6 Was diligent and made hast about his businesse Col. 3.22 Ephes 6.5 His benefits 1. God gave him a godly Master 2. He had his favour 3. He was a true Christian 4. God prospered him His crosse Hee was a bond-man Abrahams Contemporaries Lot His death is not mentioned in Scripture His vertues He was a righteous man 2 Pet. 2.8 A twofold righteousnesse Gal. 3.21 22. The righteousnesse of the Gospell is twofold Lots particular vertues 1. He left his owne Countrey and Fathers house 2. Hee was troubled at the evill conversation of the Sodomites 2 Pet. 2.8 Psal 119.136 So in drunkennesse 3. Hee was hospitall Heb. 13.2 1 Pet. 4.9 Christmas 4. He intreated the Sodomites to desist from their villany 5. He sought to deliver his sons in law 6. For a good while he kept close to his Unkle Abraham His faults 1. He chose to dwell in a fertile place among sinfull men 2. He continued to dwell in Sodome among great sinners 3. He offered his two daughters to the Sodomites Rom. 6.2 4. He lingred in Sodome till the Angels tooke him by the hand Job 2.4 6. Hee was twice drunken His benefits 1. God gave him repentance 2. He and his were delivered out of the burning of Sodome His afflictions were foure Lots wife Her benefits 1. Delivered from Captivity 2. Delivered out of the burning of Sodome Her sin shee looked back to Sodome Her punishment Lots daughters had no vertues their vices 1. They agreed together about two grievous crimes Gen. 19.31 Qui semel verecundiae limites transiluerit graviter impudentem esse oportet Their owne sinne they make their Father drunken Their speciall sinnes Abrahams confederates Their vertues 1. They were friends to Abraham It is a good thing to be a a friend to the godly Prov. 13.20 Mat. 10.22 Acts 28. 2.
They helped Abraham and kept their covenant Ephron His vertues 1. He courteously saluteth Abraham 2. He was liberall and kinde to Abraham 3. He was just and true in his word 1 Cor. 11.14 15. Pharaoh His faults 1 He was lustfull Pro. 6.25 2. He carried himselfe over-churlishly to Abraham His vertues 1. He dismissed Sarah presently when hee knew her to be married 2. He used Abraham kindly for Sarahs sake 3. He lets Abraham depart without offering any inâ—ury to him Psal 119.71 Abimelech nothing is said of his birth and death His fault he was too lustfull Gen. 20.6 His Vertues 1. He speedily and readily obeyed God Rom. 1.18 2. He acquaints his servants with Gods pleasure 3. He admonisheth Abraham and Sarah of their fault 4. He not onely restored Sarah but also satisfied Abraham in some sort 5. He granted Abraham liberty to dwell in his countrey in any place 6. He takes notice of Gods goodnesse to Abraham His benefits 1. God made him a King Pro. 22.29 James 5.3 2. God kept him from committing a sinne which else he would have committed 3. God revealed himselfe unto him in a dreame by night 4. God speedily removed his chastisement Job 11.14 15. His crosses God stroke him with sicknes and weaknesse and his women with barrennesse Foure Kings They were violent Their maine sinne was taking Lot among the Sodomites The Sodomites had no vertues Their faults in generall Their sinnes in particular 1. They rebelled Prov. 24.21 2. They mended not by their chastisement Prov. 29.1 Isa 1.5 Jer. 2 30. 3. They were unnaturally filthy 1. The crime of Sodomitrie it selfe Rom. 1.23 24. 2. The aggravations of this sinne 1. In respect of the persons to whom they would have offered this villany 2. In respect of the persons that committed it 3. From the manner of doing it Isa 3.9 The sinne of Lots sonnes in Law they would not be ruled by their Father Other sinnes of the Sodomites 1. Pride Pride is a great sinne It s nature fully discovered Ignorance what Folly what Luke 18.14 Isa 23.9 Jer. 13.17 Pride what it is Gal. 6.3 The meanes to subdue pride 2. Fulnesse of bread Luk. 16.19 James 5.5 3. Abundance of idlenesse Idlenes a great sin and why 2. Thess 3.10 Verse 11. Prov. 26.26 Prov. 23.21 6.11 28.19 20.4 What Idlenesse is Prov. 31.21 4. They strengthened not the hands of the poore Mat. 25. Mar. 10. 1 Joh. 4.20 1 Joh. 3.17 Two sorts of poore men 1. Gods poore 2. The Divels poore 2 Thess 3.10 5. They committed abhomination 6. They were haughty How pride and haughtinesse differ 1 Joh. 2.16 Psal 13 1.1 Psal 101.5 Foure things discover pride in the outward carriage 1. The lookes 2. The gate 3. Words 1 Sam. 2 3. 4. Cloathes Rom. 12.16 Isa 3. 16 c. The Sodomites punishments 1. They were taken captive 2. They were burned with fire here and in hâ—ll Jude 7. Isaac Rom 9. Gal. 4.28 His Birth His Vertues towards God 1. His Faith Heb. 11.20 Gal. 3.8 Mat. 10 39. Gen. 22.17 2. He was religious Heb. 13.10 Heb. 13.16 Phil. 4.18 3. He prayed to God for all good things Phil. 4.6 Eph 6.18 4. He meditated Gen. 24.63 2 Tim. 2.7 5. He feared God 5. He obeyed the Commandement of God 2. His vertuous carriage in regard of men and his estate He was obedient to his Father 1. In being ready to be killed Ephes 6.1 Pro. 30.7 2. Was ruled by him in marriage Children should not marrie without their Parents consent Gen. 21.21 Gen. 28.1 2. Judg. 14.2 2. He buried his Father Gen. 25.9 3. He loved his mother dearely 4. He loved his wife tenderly Ephes 5.28 29 Col. 3.19 Gen. 2.24 Prov. 5. 5. He contented himselfe with Rebekah 6. He hearkened to Rebekahs wise counsell 7. Hee blessed his children out of faith Heb. 11.20 8. He conferred the principall blessing upon Iacob to whom God had given it He accepted Abimelechs reproofe 10. He made Abimelech and his company a feast 11. He was a good husband 12. He made a spirituall use of earthly commodities His faults 1. He forgat the Word of God 2. Hee loved Esau better then Iacob and that for carnall respects 3. He did lie out of feare Psal 118.6 Ephes 4.25 4. He scandalized Abimelech 5. He loved good fare too much His Benefits 1. Spirituall God made his covenant with him 2. Temporall 1 Had a good Wife 2. One godly childe and a nother that respected him 3. Was very rich Gen. 26.12 4. He lived long Isaacs crosses 1. He was long blinde 2. Met with divers troubles in his state 3. Was long without issue 4. He was crossed in Esau 2. In Iacob His death Rebekkahs neither birth nor death is mentioned in Scripture Her vertues 1. She was chaste while a Virgin 2. She was painfull and curteous My Lord said she Sir as you would say in English 3. She was willing to be ruled by her friends in marriage Her good carriage when married 1. She joyned with her husband in prayer for children 2. She inquired of God when the children strived in her wombe 3. She was dutifull to her husband 4. She loved her best son most 5. She provided such food for her husband as he liked Her faults She used fraud to conveigh the blessing to Iacob 2. She was too much troubled at her evill daughters in law 2 King 19.4 To desire death because of misery is a sin and why 3. Her prosperity She was effectually called Gen. 24.16.20 2. She was beautifull healthy strong had a rich and godly husband and a good childe 4. Her afflictions 1. Her husband was blinde and weake 2. Her husbands affections were set too much on the worser sonne 3. Esaus resolution to kill Iacob 4. Iacob was banished from her as it were 5. She was vexed with the frowardnesse of her daughters Esau his birth 1 His good quality 1. He shewed good respect unto Isaac his Father 2. He was melted with his brothers loving kinde humble carriage 3. He was not greedy of gifts 4. He joyned with his brother in burying his Father His faults 1. In generall he was an hypocrite 2. His particular faults 1. He gave himself wholly to hunting 2. He followed his hunting over-eagerly 3. He made himself great by war 4. He was a prophane man which prophannesse shewed it selfe in 3. acts 1. In selling his birth right 2 In despising it 3. In leaving the land of Canaan 5. He shewed not due respect to his Parents 6. He falsely accused his brother 7. He hated his brother 8. He comforted himselfe in the thought of killing his brother 3. His benefits all temporall His afflictions His death is not mentioned in Scripture Gen. 26 1. Abimelech his vertues 1. He tooke not Rebekkah from Isaac though he affirmed her to be his sister Ver. 8. 2. He construed Isaacs sporting with Rebekkah in the best sence Ver. 9. 3. He told Isaac plainly of his fault Ver. 10. 4.
incest Laban The Scripture saith nothing of his birth or death His Parentage His life His civill vertues 1. He vouchsafe curteous entertainment unto Eliezer 2. He gave him an honest and good answer Neither by faire meanes nor by soule 3. He speedily dismissed him 4. Was loving to his sister made a feast to his neighbours and friends Gen. 29.21 22. 5. He lovingly entertained Iacob when he came unto him 6. Of his own accord he offered Iacob wages for his worke 7. He was willing to bestow his daughters upon him 8 He quickly laid downe his anger and made a covenant with him 9. He sheweth himselfe loving and kind to his daughters and grandchildren 10. He made a feast at the marriage of his daughter 11. He tooke notice of Gods blessing as the cause of his prosperity 12. He forbore what God forbad His faults 1. He was an Idolater 2. He loved Iacob in a worldly manner 3. He cousened Iacob 4. He looked doggedly upon him because he hindred his wealth though without any wrong 5. He pursued Iacob with an hostile minde 6. He falsely chargeth Iacob with stealing his Idols 3. His benefits 1. He had a good son in law 2. He was rich 4. His crosses 1. His daughters and grand children went far from him 2. He was troubled at Iacobs prosperity His death Iacobs children Reuben what it signifies Gen. 29.3 Simeon what it signifies Levi what it signifies Iudah what it signifies Gen. 30.18 Issachar what it signifies Zebulun what it signifies Dan what it signifies Nephthali what it signifies Gad what it signifies Asher what it signifies Ioseph what it signifies Benjamin what it signifies Dinah what it signifies Who she was No good thing is spoken of her Her faults 1. She went into the City to see the daughters of the countrey 2. A young man saw her and lay with her The sonnes Their common faults 1. All of them were bad except Ioseph and Benjamin Gen. 37.2 2. They all beguiled Hamor â—he Sichemite Gen. 35. Deceit is a great sin Prov. 6.10 18. 26.26 Rom. 3. 3. They all consented to the murder of the Sichemites 4. They hated their brother Ioseph 5. They lied cousened their old Father The use of all Their common goodnes 1. They all strove to comfort their Father in his great sadnesse 2. They were dutifull to him in going down to Egypt and not taking Benjamin with them 3. Their benefits 1. They had a godly Father and themselves were pillers of the true Church 2 God saved them all from a great danger 3. They had store of riches 4. Ioseph nourished them in the famine Their crosses 1. In danger from Esau when children 2. In danger at Shechem 3. Felt a famine and were roughly handled by Ioseph Reuben 1. His faults Gen. 35.22 1. He committed incest with his Fathers Concubine Incest is a great sin 1 Cor. 5. 2. His vertues 1. He wisely disswaded his Brethren from killing of Ioseph 2. He was fully minded to restore Ioseph to his Father againe 3 He grieved to see his hopes disappointed and Ioseph taken out of the pit 4 He sought to remove his Father from his stiffenes in refusing to send Benjamin into Aegypt His crosses His Father minded him of his incest on his death-bed 3. His benefits hee had divers sons Simeon and Levi their sinne double 1. The murder of the Sichemites Murder is a great sinne 2. They shewed no repentance when their Father told them of their fault Their punishment They lost part of the birth-right Levies death Iudah His faults 1. He left his Fathers house 2. He was led by his eye in marriage 3. He committed incest with his daughter in law Heb 13 4. 1 Cor. 6.9 4. He dissembled with his daughter in Law 5. He forgat his owne naughtinesse would have had Tamar burnt 6. Repented not of his whoredome but sought to redeeme his pledge His vertues 1. He returned at last to his Fathers house 2. He was somewhat humbled for his sinne 3. He carried himselfe well to his Father Gen. 43. 4. He faithfully kept promise with his Father 5. He did couragiously beare an evill accident His crosses 1. He had two very wicked sonnes His daughter in Law drew him to incest when he intended fornication onely 3. His sinne brake forth to his shame His benefits 1. He had very good naturall parts 2. Hee had a part of the birth-right setled upon him Potipher and his wife Shechem His faults 1. Hee looked lustfully on Dinah Gen. 34. Job 31.1 Mat. 5 29. 2. He enticed or forced her to naughtines or both 1 Cor. 6.18 2. What was good in him 1. He continued to affect her when hee had defloured her Deut. 22.28 29. 2. He acquaints his Father with his love to her and in treates him to speake to her Father for him 3. He stood not over-much upon matter of portion 4. He would have all things agreed upon before marriage 5. He was constant in his love to the end What betrothing is 3. His benefits He was his Fathers heire who was a great man His crosses 1 He prooved an occasion of the overthrow of his Father and his whole family and the Citie Hamor His faults 1. He was willing to be circumcized for a by end 2. He did not reproove nor correct his son for the wrong done to Dinah His vertues 1. He is willing to satisfie his sonne in point of marriage so farre as was fit 2. He deales well with his Subiects perswading them to be circumcised 3. Hee dealt well with Iacob plainely seeking his daughter and yeelding to equall conditions 3 His prosperity 1 His sonne was indifferently good 2. His Subiects were good 4. His crosse Himselfe and all his Family and City were murthered Hiram Hee was a good morall friend His friendship was 1. Lasting 2. Serviceable 3. Secret Yet he was a bad man Er and Onan the first was so wicked that God cut him off Onan was also wicked and cut off by God in his youth Tamar a very bad woman The Midianitish Merchants Gen. 37.25 Merchandize is commendable Pro. 23.4 Buying and selling of men the originall of it The iustice of it Potiphar Potiphar a great man His faults Chap. 39.6 1. Hee gave himselfe wholy over to his ease having a good steward James 5.1 2. He beleeved his wives cunning slander against his servant His good deeds 1. He observed his servants faithfulnesse and good successe nd loved and rewarded him for it Deut. 15.1 14. Prov. 27.18 Col. 4.1 Gal. 3.28 2. He did not take away Iosephs life in a rage His benefits Hee had an honourable office His crosses He had a lewd woman to his wife Potiphars wife No good in her Her faults 1. Shee was an adulterous woman 2. Impudent and earnest in her filthinesse 3. Most malicious Pharaohs Butler and Baker 1. Their good deeds 1. They bare their imprisonment patiently and cheerefully Gen. 40.7 2. They despised not Iosephs youth or meane