Prototypes, Example 12
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,Lots daughters had no vertues, their vices. 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,1. They agreed together about two grievous crimes. 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,Gen. 19.31. 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 onelyonly 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 onelyonly 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,Qui ſemel verecundiae limites tranſiluerit, graviter impudentem eſſe oportet. 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,Their owne ſinne, they make their Father drunken. 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.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.
Abrahams confederates.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, Their vertues.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.1. They were friends to Abraham. 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,It is a good thing to be a a friend to the godly. 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,Prov. 13.20. 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 to that promiſe, for God hath tied himſelfe as well to all Abrahams ſonnes, even all the faithfull, as well as to himſelfe; you ſee the profit of ſuch aſſociation with good men.
Wherefore they muſt be reprooved that are imbittered againſt godly men and are enemies to thoſe that love God, hating men even for goodneſſe ſake, and perſecuting them for righteouſneſſe ſake, without doubt theſe provoke God to fight againſt them and to become an enemy unto them, joyning in the quarrell of the Saints, which indeed for his ſake they have taken up againſt them. It is an evill thing to be a foe to thoſe that feare God, and it ſhewes not alone an abſence of goodneſſe but alſo a great ſtrength of wickedneſſe. He is ſurely carried by Satan at his pleaſure, and a ſlave in a great degree to the Divell, that cannot endure the image of God in a man. And yet our Lord tells his ſervants,Mat. 10.22. that they ſhall be hated of all men for his names ſake.
But now let every man learne of theſe three wiſe men to make choice of godly men for friends, familiars and allies. If a man be not himſelfe a worſhipper and ſervant of God, yet let him at leaſtwiſe like and love thoſe in whom goodneſſe ſhineth.Acts 28. The Centurian Iulius, by being courteous and friendly to Paul who was then his priſoner gate his life and the life of his ſouldiers for a reward, for God gave unto Paul all the priſoners that were in the ſhip with him. So many bleſſings as a naturall man is capable of, he ſhall aſſuredly obtaine from God by the prayers of his ſervants, who cannot chooſe according to the precept of our Saviour, but pray for their perſecutors, much more for their friends and favourers.
2. They helped Abraham and kept their covenant.Now another good thing in theſe three brethren is this, that according to their covenant and confederation they did affoord helpe to Abraham and joyned their ſtrength with him, to fight againſt the foure Kings for the recovering of Lot Abrahams Couſin, and performed their part with ſo much courage, that Abraham got the victory and wonne his brother and all the ſpoile of Sodome, for which alſo Abraham was carefull that they ſhould have a full reward, in taking their part of the booty which himſelfe forbare to take.
This Example muſt be followed of all good men, when they have made a covenant, they muſt ſo ſtand unto it, and be ready to affoord ſuch helpe and performe all ſuch offices as by covenant they have obliged themſelves unto; Covenants and agreements muſt be duly kept, though the things be ſuch which come to be done as require labour, coſt, and hazard: for this is a practiſe of that excellent vertue of truth or fidelity, then which nothing is more needfull for the common proſperity of humane ſocieties, for unleſſe men may truſt one anothers words, what living can there be together in the world, and without truſtineſſe in thoſe that make promiſes, there is no beleeving their promiſes and ſo the ſinewes of the world are as it were cut aſunder or cracked. Therefore in the 15. Pſalme it is indeed a ſigne of a godly man, that when hee hath ſworne in covenant or otherwiſe, he will not change though it ſhould fall out to be for his hurt. Faith requires that the thing be done which hath beene ſpoken, and how can hee challenge the name of a good man, in whom faithfullneſſe is not found? or how ſhould it be expected that hee will be faithfull with God, whom hee never ſaw that is not faithfull to his neighbour whom hee ſees daily.
Wherefore let every man compare himſelfe with theſe civill righteous men, and ſee whether himſelfe hath carried himſelfe as honeſtly and juſtly as the very light of nature inſtructed them to doe. I meane whether he hath faithfully kept his covenants, for how ſhall hee be able to juſtifie his right and intereſt unto the honourable name of a true Chriſtian man, that falleth ſhort of thoſe vertues which many of the Gentiles have carefully practiſed.
And if any mans heart accuſe him of unfaithfullneſſe and ſlipperineſſe in this kinde, let him humble himſelfe and be much aſhamed of it. Should we not bluſh to ſee Heathens exceed us in good converſation and that our righteouſneſſe is not greater then that of the Phariſees who did at leaſt equall the Heathen in righteous dealing. Surely they ſhall never be admitted into the Kingdome of Heaven, before whom the Gentiles have gone in good behaviour of life; yet many there be profeſſing to be Chriſtians, whoſe untruſtineſſe this way filleth the mouthes of all that deale with them with juſt and grievous complaints. They be ſo poſſeſſed with ſelfe-love, that when they have made a covenant promiſe or compact, the leaſt diſadvantage will make them uſe the craftineſſe of wit to winde themſelves out and neglect their covenants. They know how to tie others hard and leave themſelves looſe, through the looſeneſſe of an evill conſcience. Theſe are men that be guilty of neglecting juſtice, judgement, and faithfullneſſe, and if they ſtreine never ſo much at gnats and ſwallow theſe camells, our Saviour will be bold to intitle them, as he doth the Phariſees, and pronounce a woe againſt them, ſaying, Woe unto you Scribes and Phariſees Hypocrites. Learne now to be very ſorrowfull, if you have carried your ſelves more unrighteouſly in this kinde, then the honeſter ſort of thoſe have done who lived out of the confines of the Church, and be carefull to repent by their example, that their goodneſſe may not riſe up in judgement againſt you and condemne you. And reſolve with your ſelves I pray you, now to preferre your credit before any other thing in this earth, and to put your ſelves upon loſſe and hazard, rather then incurre the deſerved reproach of men faithleſſe and diſhoneſt. It is not wittie tricks and devices that will ſave you from reprehenſion before the Lord and your owne conſciences and other men, your name ſhall rot and ſtinke and become loathſome, if you deale untruſtily, though you paint your evill deeds over with never ſo faire and trim excuſes. Wit is never more abuſed, then when it is made a patron and a protectour for falſehood and evill dealing. Be righteous therefore in this particular, and put your ſelves in minde of your promiſes and covenants to keepe them, you cannot but know, that this is a duty your conſciences require you to doe to others, even as you deſire that they ſhould deale with you, and therefore muſt needes condemne you for ſuch falſitie which your ſelves with open mouth are ready to cry out againſt in others. And ſo much for theſe three men.
Now for Ephron the Hittite he is named alone once, Gen. 23.10.Ephron. His vertues. and in his carriage we obſerve three things deſerving commendation and fit to be imitated by us. Firſt,1. He courteouſly ſaluteth Abraham. 2. He was liberall and kinde to Abraham 3. He was juſt and true in his word. he ſalutes Abraham with honourable and courteous language, ſaying, my Lord heare mee, and againe, my Lord heare mee. Secondly, he was liberall and kinde to Abraham, and offered freely to give him the Cave in which he deſired to bury Sarah. Thirdly, he was juſt and true in his word, he told Abraham a due and right price, and made him good and full aſſurance of it, when hee received the money. The Holy Ghoſt hath not for nothing inſerted theſe ſtories of Scripture, the vertuous deportment even of Heathens courteſie, bounty, and juſtice be ſweet vertues, they commend the practiſer of them to the conſciences of men, they adorne him with reall honour, and make him to finde both love and praiſe from all hearts and mouthes. They be winning vertues, and give a man a kinde of command in the hearts of wiſe men, eſpecially they become men of good place and ability, for ſuch an one was Ephron, and make him more gratious then without them the greateſt eſtate could. They are generous ornaments and ſet forth a man more then any gallantneſſe of a tire or houſe-roome. I beſeech you fall in love with them, and put them in continuall practiſe, deale in courteous faſhion with all, be ready to give freely and deale juſtly in asking price and making aſſurances. Why ſhould a man yeeld himſelfe to a ſterne and curriſh kinde of ſpeech? Why ſhould he be ſowre in his carriage, niggardly and pinching in his converſation, and unjuſt and over-reaching in his bargaines? Nature teacheth us that which S. Paul teacheth of wearing long haire, that it is a ſhame to him that doth it, 1 Cor. 11.14, 15.and that the contrary is as it is affirmed, that long haire is to a woman a glory unto her. Doe not that which muſt needs be reproachfull, neglect not that which muſt needs be gracefull. Be kinde one to another, be bountifull, be righteous, ſhew that neither ſelfe-love nor the love of money doth poſſeſſe you, the former of which cauſeth auſtereneſſe of carriage, the latter niggardlineſſe and unjuſt dealing. Preſſe your ſelves to theſe vertues and ſay, ſhall not religion make mee more vertuous, then Heatheniſme made this Hittite? ſhall I be leſſe affable, bounteous, righteous to my brethren and neighbours, then a ſtranger of another nation and another religion was to Abraham who did but ſojourne neere him? We are ill Schollers in the Schoole of our bleſſed Saviour, if we receive not better inſtructions from him, then can be found in an Heathen teacher; yea we Chriſtians muſt practiſe the ſame vertues in a better manner, on better grounds and to better ends. We muſt be courteous, and for conſcience ſake, not barely for credit, to pleaſe God, not alone to winne men, and to thoſe that wrong us and deale frowardly with us, not alone to them that are courteous unto us. Theſe vertues ſimply in themſelves cannot intitle us to the name of members of Chriſt, unleſſe wee doe them with reference to Gods Commandement and authority, but being ſo as it were dipt in true religion, they will become Seales of our faith and cauſe unto us an ample recompence.
So I ſhould have ſaid of the former vertues commended in the three fore-named Brethren, of being friends to the righteous, not ſo much for righteouſneſſe ſake as for other commendable parts, wee ſee in them, or for the hope wee may have to be advantaged by them. This will not approove a man to be a true Chriſtian, but to love a righteous man in the name of a righteous, an Abraham becauſe he is an Abraham, ſervant to the moſt high God, this is a due ſigne of one ſanctified. But I have digreſſed and now returne againe to my Exhortation; I pray you out-ſtrip the Heathen in all vertues and let your converſing amongſt your neighbours be as faire and winning as that of theirs could be. So for theſe men.
Pharaoh.Now two Kings had occaſion of intermedling with Abraham, the King of Egypt, Pharaoh into whoſe countrey Abraham went to ſojourne, for the famine that oppreſſed Canaan, as you have it related, in Gen. 12.12, 14. in him we have to obſerve ſome bad things and ſome good.
Firſt, he ſhewed himſelfe luſtfull and wanton,His faults. 1 He was luſtfull. and overſlaviſh to a beautifull face, for he quickly hearkned to his ſervants that commended Sarahs faireneſſe to him, and tooke her into his houſe: what a vanity and folly and exceſſive ingagement to luſtfull pleaſures is this in a man? that he can no ſooner heare of a faire woman, but he muſt covet and take her to him. It is an impotency very incident to mans nature, to be too much led with a faire face, with the mixture of the two colours white and red, and the comely proportion of the face. The ſence of ſeeing over-beares them, and they ſcarce looke to any thing ſo much in a woman, as that which Salomons experience made him call vanity and deceitfulneſſe, favour and beauty. We that have greater helpes to mortification, ſhould not ſuffer our paſſions to be ſo farre maſters over us. Surely Pharaohs Courtiers were well acquainted with his inclination in that kind, they would not elſe have brought him ſo quicke tidings of Sarahs good face. It is a blame-worthy weakeneſſe in a Heathen, much more in a Chriſtian, to make uſe of the meanes which God hath given him to mortify ſuch paſſions, and let reaſon have dominion over you, rather then eyeſight and fancy. If Pharaoh had knowne her to be Abrahams wife, it may ſeeme, he would not have taken her from him for all her beauty, and be none of you worſe then Pharaoh pretended hee would have beene, to let beauty winne you to be adulterers, corrupters of thoſe you know to be other mens wives. Let not your dotage upon a comely viſage, make you ruſh into ſo foule a crime as adultery. Remember what Salomon ſaith, deſire not her beauty to thy hurt, Pro. 6.25.be not taken with her eye-lids.
Further it was a fault in him,2. He carried himſelfe over-churliſhly to Abraham. that he carried himſelfe over churliſhly to Abraham, and in a kind of revengefull paſſion and chiding of him, for calling her ſiſter and not wife, and ſo hazarding him to adultery, and in that paſſion ſending him packing out of his countrey. In anger and diſpleaſure to take a man up for a fault, and drive him away, make him be gone, is ſurely too great an yeelding to that diſtemper, which receiving of injuries doth worke, even a kind of heate and unlovingneſſe againſt the doer of them. Take you heed of giving your ſelves ſo farre over to wrath. That he did reprove Abraham was well, that hee did it over angerly and ſo diſpatched him out of his countrey, this was not well. Shunne what was evill in him, and if you follow any thing, follow that was good.
And now take you notice of what was good in him.His vertues. 1. He diſmiſſed Sarah preſently when hee knew her to be married. Firſt ſo ſoone as he perceiveth that God had puniſhed him for taking Sarah, in regard ſhe was a married wife, hee preſently diſmiſſeth her, ſo ſubmitting himſelfe to Gods hand, and not hardening his heart againſt ſtripes. O how happy ſhould we be? if wee could ſpeedily obſerve Gods corrections, and finding out the cauſe by diligent inquiry, rid our handes and houſes inſtantly of thoſe offences which are matter of provocation to him. How many miſeries might wee eſcape by ſo ſpeedy an obſervation of Gods hand and purpoſe, and a ready yeeldance to him. Pray we to God to give us ſuch a quicke ſight, ſuch a ſtooping diſpoſition. He that gave it to an Heathen man, will much more give it to a Chriſtian. And if any of you have beene ſtoute againſt God Pharaoh-like, let him abhorre himſelfe that hath ſhewed leſſe piety then this Pharaoh did. It is a proofe of ſome ſoftneſſe of heart, to be driven from ſin even by great plagues.
2. He uſed Abraham kindly for Sarahs ſake.Another vertue in him was, that he uſed Abraham kindly for his ſiſters ſake, ſo was ſhe reputed then, and by that meanes he grew in riches abundantly. Favourable dealing with a man for his friends ſake, eſpecially for a faire ſiſter, a kinſwomans ſake, is a kinde of baſtard curteſie, and may befall a man given to luſt, yea many times the kindneſſe of ſuch is more wonne by ſuch a motive, then by any better deſervings. Let us doe the ſame thing, but on better grounds, let the beauty of vertue make us eſteeme and countenance thoſe that ſhew it, more then a beautifull Siſter or Kinſwoman: but better be loving to a good man even upon ſuch a ſiniſter reſpect, then not at all to be courteous to him.
3. He lets Abraham depart without offering any in…ury to him.Another thing wherein this man dealed well, was that he dealt not over harſhly with Abraham, but lets him goe without offering injury unto him in anything hee had. He doth not take his life from him as Abraham feared he would have done, nay nor his ſervants, nor his goods, nor any part of them; but takes order for his ſafe paſſage and conduct out of his Countrey. Let us at leaſt ſo moderate our anger, that if it draw us to a little unkindneſſe and ſoureneſſe of carriage, which is one degree of revenge, yet it may not cauſe us to leape over the pale of juſtice, and to uſe unrighteouſneſſe and cruelty againſt thoſe from whom we have received injury So Pharaoh was not ſo farre tranſported with anger, though perhaps he might have beene able to have done it, and it may ſeeme at firſt ſight that he had cauſe of doing ſo. But it ſeemeth that the ſence of Gods great plagues had made him begin to ſee, that God was a deare friend of Abrahams, and that he ſhould have incurred further wrath for wronging him in other things wittily, whoſe injuries God did proſecure ſo ſeverely, even when it was done ignorantly and unwittingly. We ought to have more feare of God before us, then any King of Egypt. Deale juſtly therefore, let men goe from us with all they have, make not bold to wreake your teeme on any man, by ſending him away without his owne.
But it is to be noted, that God plagued Pharaoh for his doing hurt to Abraham though beyond his knowledge, even with great plagues, you ſee that ſometimes unwitting ſinnes make God very angry with men, when done againſt his deare and faithfull ſervants, in things neere and deare unto them, for he is a Father to them and full of compaſſion, and pittieth their caſe when they ſigh and mourne before him, O with how much heavier evills will he plague them who wittingly and of ſet purpoſe doe wrong them. How ſhall his anger burne againſt preſumptuous and wilfull ſinners? when ſuch heate ariſeth upon occaſion of ſinnes of meere ignorance. Take you heed of cauſing his wrath to ariſe againſt you for ſuch crimes, ſure his ſword will cut of for ſuch faultes, if it wound and cut deepe for the farre leſſer.
And againe, ſee that even plagues ſometimes are ſent to doe a man more good then hurt, even to keepe a man from ſuch ſinnes, as but for them he would have committed, and to make him ſee and leave thoſe which he did live in before and not obſerve. It was a benefit to Pharaoh that he was ſo ſcourged, I conceive that this Pharaoh was not a man ſanctified, for then God would have warned him by dreame or ſome other way, as hee did Ab…melech, rather then by ſeverity of plagues; but it is a kind of favour to any man to be kept from ſin, even by heavy plagues.
Surely the Lord will doe as much for his owne people, as for the Egyptians, rather drive them out of their ſins by ſharpneſſe of blowes, then that they ſhall live and die in them and periſh. Happy is that ſmart or paine that prevents a greater hurt. The Lord had rather his people ſhould ſuffer any thing, then continue in ſinne to their deſtruction, their outward fame troubles him not ſo much as their inward wickedneſſe. Therefore if you find by experience that Gods hand hath reſtrained you from much evill, and your owne ſoules can ſay, ſuch and ſuch a ſin I ſhould never have ſeene, never have left, if God had not by his ſcourges and blowes even forced me to open mine eyes, and ſee them, and to caſt them away even as it were againſt my will; be you thankfull to God for ſuch chaſtiſements, learne to ſay as David, It was good for me that I was afflicted,Pſal. 119.71. that I might learne thy righteous judgements. Will not men pay well for a plaiſter that hath a vertue to cure the ſore? though it put the member to ſmarting paine. Surely he doth not hate ſin according to its hatefulneſſe, that hath not learned to be glad of any affliction which keepeth him from ſin, or drawes him out of it. And now if any of you doe lie under heavy plagues, let him become an humble ſuiter to God, to vouchſafe him as much goodneſſe as he pleaſed to grant unto this Pharaoh, even to ſhew him the cauſe for which he ſmiteth, and to give him notice of his faults and power to reforme them, we might haſten our deliverance out of calamities, if we would turne them to this purpoſe. (*⁎*)