Prototypes, Example 13
THE THIRTEENTH EXAMPLE.
OF ABIMELECH.
ANother man is mentioned living in Abrahams time, with whom alſo Abraham had occaſion to converſe.Abimelech, nothing is ſaid of his birth and death. Hee was a King ruling over a city called Gerar, in the countrey of the Philiſtins. In his countrey Abraham ſojourned, you have the ſtory of him, Gen. 20. & 21. v. 22. ad finem. Of his birth and death nothing is recorded. But in his life we muſt obſerve, Firſt, His fault. Secondly, His good deedes. Thirdly, His croſſes. Fourthly, his Benefits.
One fault alone of his wee reade of, viz. His fault, he was too luſtfull.that he tooke Sarah to him, minding to make her his wife: we ſee him offending in the ſame kinde that Pharaoh King of Egypt was noted before to have offended in. Hee was too too libidinous, and over-taken with an inordinate affection to beauty. Hee had wives enough before, yet when one ſtranger ſingularly faire did come into his countrey, he would needes take her to himſelfe, and that not ſo much by perſwaſion and intreaty, as by violence and ſtrong hand, for ſo much ſeemeth to be ſignified by the word hee tooke her, hee ſent and tooke her, hearing of a beautifull perſon, and having ſpoken with Abraham, and finding her to be his ſiſter alone and not his wife, for the former both of them affirmed, the latter he did not inquire of ſo diligently as to learne the truth from them, he reſolved to have her to himſelfe. God himſelfe after doth ſeeme to acquit Abimelech of any adulterous intention, for when hee alledged that he had done this in the integrity of his heart, God himſelfe beareth witneſſe to his uprightneſſe in that reſpect ſaying,Gen. 20.6. I know thou didſt this in the integrity of thy heart, meaning, that he thought verily that ſhe was onelyonly ſiſter, not yoake-fellow to Abraham, and that if hee had knowne her to have beene a wife he would not have taken her; ſo that he was free from intending to commit adultery, but from an exceſſive deſire of beauty hee is not free, for why ſhould a man be ſo carried after women, that if he ſee any beautifull Virgin, hee muſt needes enjoy her, and not ſatisfie himſelfe with ſuch wives as he had taken before? This verily muſt needes be a ſinne, for God did not appoint the ſociety of man and man for pleaſures ſake, that a man might ſeeke to ſatisfie himſelfe in the delight of imbracing ſo many faire women as he could get, but for the increaſe of, and ſtoring of the world with people. Let us learne vertue out of other mens vices. This is the ſole fault which the Holy Ghoſt noteth in this man, not becauſe he had not more, but becauſe this alone was that wherein hee wronged Abraham and Sarah, of whom the Holy Ghoſt intended principally to make his hiſtory.
Now for his Vertues, divers good things are told of him, Firſt, in reſpect of God, Secondly, of his own ſervants, Thirdly, of Abraham and Sarah.
His Vertues.Firſt, in reſpect of God. When the Lord appeared unto him in a viſion, verſ. 3. and told him that he was but a dead man, meaning, was worthy of death, and ſo ſhould certainely die unleſſe he reformed himſelfe, becauſe the woman he had taken was another mans wife, he did defend his innocency before God, truely alledging, that he did no way ſuſpect her to be a married woman, becauſe both her ſelfe and Abraham ſaid ſhe was his ſiſter, and would not be knowne of their being joyned together in matrimony, which alſo the Lord confeſſeth to be true: Yet ſo ſoone as God had commanded him to reſtore the woman, backing his commandements with promiſes and threats, preſently he obeyes the Lord, and returneth the matron to her husband.
1. He ſpeedily and readily obeyed God.It is a worthy vertue and a proofe of integrity, ſpeedily and readily to obey the word of God, and amend thoſe ſinnes which before we did not know, when once the Lord doth vouchſafe to make them knowne unto us. This proveth that the ſoule is uprightly deſirous to avoid all ſinnes, when it will inſtantly reforme the fault once manifeſted. To linger and put of from time to time, and ſtrive to make ones ſelfe blinde, and to winke and not ſee the ſinne, or not addreſſe to a ſpeedy reformation, that is a fruit of guilefulneſſe, but to yeeld to God and ones conſcience, and without further delayes to leave of the ſinne and put it away and the occaſions of it, that is a proofe of ſincerity at leaſt in that particular. When God declareth a fault to us, bids us mend, promiſeth life if we doe mend, threatens death if we will not reforme; if we beleeve his promiſes and threats, and ſubmit to his Commandements, we ſhew integrity, Abimelechs Example muſt teach us this effect of uprightneſſe.
If any of us be guilty of the contrary fruit of hollowneſſe, that we have neglected to acknowledge a fault beginning to be revealed to us, and out of love to the ſinne in reſpect of any profit, credit, pleaſure it flattered us withall, have rather indeavoured to ſhut out the light by falſe reaſonings, then to receive the knowledge of the truth when it began to ſhine out of the cloud of ignorance, wee muſt greatly blame our ſelves for ſuch hypocriticall behaviour. This is that S. Paul accuſeth the Gentiles of, ſaying, that Gods wrath is manifeſt from Heaven againſt all ungodlineſſe and unrighteouſneſſe of men who detaine the truth in unrighteouſneſſe, Rom. 1.18.who doe as it were impriſon and ſuppreſſe truth and hold it downe, that it may not ſhew it ſelfe unto them, out of a love they beare to ſinne and wickedneſſe. And ſure Gods wrath ſhall appeare evidently againſt all that in ſuch manner ſhall play the diſſemblers with him; how much more then, if when a man cannot ſo darken himſelfe with fained pretences, but that he muſt needs ſee and confeſſe the truth in his conſcience, ſhall he be guilty of a great ſinne, if ſtill he uphold in himſelfe a will and reſolution to commit the ſinne, that he could not but ſee to be a ſinne, or if he doe not come to a preſent reſolution of amendment, but put it off till afterwards and purpoſe to continue offending once or twice or a little time longer. Shall not Abimelechs example condemne our diſobedience before God, if we ſhew our ſelves ſo much inthralled to ſin?
Two things ſhew dominion of ſinne in a man, one where he refuſeth to know though he have due meanes of knowledge, and a certaine working of knowledge offering to convince his conſcience, another, when though he doe know, yet he reſolves to perſiſt in all evill, or at leaſt remaines irreſolute and doth not determine to leave, but ſtands as it were unſetled in his will at leaſt for ſome time. If any of you finde himſelfe ſo diſpoſed, it is certaine, that ſinne ruleth in him and he is not under grace. Wherefore you muſt diligently proove your hearts in this reſpect, if you deſire ever to enjoy the comfort of knowing your ſelves to be upright. Now then learne to lend a dutifull eare to the Word of God, and ſee the ſinnes that it beginnes to ſhew you, and put on a full and ſetled reſolution of not adventuring to commit them any more. And if any finde himſelfe ſo ſubdued to the authority of God in all things, that he ſeeme ready to entertaine the light of truth and to obey it, and will not ſtruggle and ſtrive againſt the light in any thing, then may he aſſure himſelfe, that his heart is true within him, and that the Lord will ſurely accept him and forgive his unpurpoſed offences and ſinnes of meere weakeneſſe and frailty. Indeed in ſome one or two things that are too too groſſe as adultery here, a man may be prepared to yeeld to truth, and yet not have an honeſt heart to God, but he that in all things doth thus ſubmit himſelfe, is ſurely good before the Lord. And ſo much for Abimelechs obedience to God, in that he receiveth his commandements here with faith and preſent obedience, which wee ſhall alſo doe, if we ſeriouſly conſider his promiſes of life to the obedient and threatenings of death to the diſobedient, till we worke our hearts to a firme and ſtedfaſt beleefe of them.
2. He acquaints his ſervants with Gods pleaſure.Now another good deed of Abimelech is in regard of his ſervants. As ſoone as it is day he calls them together, and acquaints them with the things that God had revealed unto him by a dreame in the night. He doth well to let his ſervants know the matter, that ſo he might make them ſee the true cauſe of his reſtoring Sarah to Abraham, and might approove of his practiſe therein, and learne themſelves to feare God which at leaſt in ſome degree they did, for it is ſaid, the men feared exceedingly, verſe 8. and ſo did not perſwade him to keepe Sarah ſtill, but rather furthered his intentions of her reſtitution. All governours muſt be ready to acquaint their inferiours with the way that God ſhewes them, eſpecially ſuch as concerne the reformation of the lives both of themſelves and of their inferiours, for it was needfull that Abimelechs ſervants ſhould know, that Sarah was Abrahams wife, leaſt they or ſome one of them ſhould thinke of taking her, when the King had left her, if they had remained ignorant of her condition. Rulers therefore muſt ſhew unto their inferiours the danger of ſinne and what is ſinnefull when the Lord hath made them know it, that they may be an inſtrument of keeping them alſo from evill deeds and from the puniſhment of them. Learne we all of this man to tender the ſoules of our ſervants and inferiours, and to reveale to them ſuch things as God hath taught us, that they may be preſerved from ſinne as well as our ſelves. And take heed of being careleſſe to ſhew them the good and the evill way, that they ſinne not through our default, becauſe we have not duly inſtructed them. And let inferiours alſo learne to receive ſuch inſtructions with holy feare as the ſervants of Abimelech did, that the words they heare may prevaile to keepe them alſo from wickedneſſe.
3. He admoniſheth Abraham and Sarah of their fault.And now let us ſee his carriage to Abraham and Sarah. And firſt hee doth admoniſh them both of their fault, and that not with a kinde of diſcontent and frowardneſſe (as before Pharaoh had done) ſhewing rather that he was ſorrowfull he might not have Sarah then that he had attempted ſo farre as he did, but in gentle and yet plaine manner, ſaying, What hast thou done unto us? and againe, Wat ſaweſt thou that thou hast done this? His reproofe is ſharpe enough, and yet as appeareth afterwards, it was mixed with gentleneſſe. So, it is a good thing if our Brethren have ſinned againſt us, to call for them or goe to them, and to demand what ground they had or what inducement to ſinne ſo, and to let them underſtand, that the things they have done were ſuch as ought not to have beene done, eſpecially if they have gone about to draw us to ſinne, or to occaſion us to ruſh unwittingly into ſinne, that ſo wee may bring them to repentance, or at leaſt free our ſelves from being partakers with them in their ſinnes. So did he deale with Sarah too, but not with the like earneſtneſſe, for he conſidered the fault was chiefely Abrahams, who had confeſſed that ſhe did it at his entreaty, and therefore hee doth alone intimate a chiding to her, ſaying, thy brother, and adding good counſell, He is to thee a covering of the eyes to all that are with thee, and to all others, verſe 16. and it is added, for ſhee was reprooved, meaning, that hee intended to reproove her, and that ſhee did take it and was touched with it as with a reproofe.
Let us reſolve to behave our ſelves ſo to our brethren, even to tell them plainely, but yet gently of their faults, and that with more or leſſe earneſtneſſe, as they ſhall appeare to have beene more or leſſe faulty. Some warmth muſt be in a reproofe as here, but it muſt not be ſcalding hot, words of reviling and diſgrace they ſcald as it were, but words that tend to ſtirre up the conſcience to a due conſideration of the fault, they be duely warme and tend to make the phyſick worke the more kindly. If any have done otherwiſe, either hiding the matter in his heart and ſo nouriſhing bitter diſlike and alienation of affection from one that hath wronged him, or elſe opened his mouth in a kind of rage, and uſed hunting and rayling ſpeeches▪ he muſt be ſorry that he was not as diſcreet and loving as Abimelech. To forbeare reproofe of another, or to doe it with bitterneſſe of wrath be too common faults and withall very blame-worthy. The one ſhewes want of love, the other of wiſdome, and in both we wrong our brother, in not taking the right way to helpe him out of ſinne, and wrong our ſelves in making our ſelves at leaſt in part guilty of his ſinne. Be not you faulty in either of theſe kindes hereafter, but learne in plaine and milde manner to deale with them that have done you injury, and let thoſe that have done wrong learne of Abraham duly to accept of ſuch reproofes.
Another vertue in Abimelech is,4. He not onelyonly reſtored Sarah, but alſo ſatisfied Abraham in ſome ſort. that hee doth not alone reſtore Sarah, but alſo makes amends to Abraham, and yeelds a kind of ſilent confeſſion of his fault, and ſhewes a deſire of making ſatisfaction, by giving him gifts; for verſ. 14. It is ſaid, he tooke ſheepe and oxen and men-ſervants and women-ſervants and gave them to Abraham, and reſtored Sarah his wife. See a good duty here, wee muſt not alone ſurceaſe to wrong our brethren for future time, if either ignorantly or otherwiſe wee have begun to doe them wrong, but if the wrong be manifeſt unto them, we muſt even make them ſome due ſatisfaction by words, or deeds, or both, chiefely, if the injury have beene done wittingly and willingly. Thinke not that you have done enough in forbearing to doe evill to any man, but if the evill have beene evident unto him, O make alſo ſome good amends to repaire the wrong, and to doe him as much good in ſome other kinde as you have done him hurt before. That ſo you may declare your ſelves as well ſorry for the former offence, as carefull to offend ſo no more, and may make it appeare you ceaſe to be injurious in part out of love to your brother, as well as for any other conſideration, and may by that meanes make the pardoning of the wrong more eaſie to him, and helpe to put charity and kindneſſe into him, which the receiving of wrongs will goe neare to baniſh away, if ſome ſuch care be not uſed to reſtore it againe. But he that either continues in a continues of injuriouſneſſe, or elſe barely breaketh it off without ſome demonſtration of his ſorrow for the fault and good affection to the perſon offended, hath not yet fully reformed himſelfe though he have ceaſed to doe evill any further.
5. He granted Abraham liberty to dwell in his countrey in any place.Another commendable thing in Abimelech is, that he doth not thruſt Abraham away in a chaſe as Pharaoh had done, but hee grante…h him liberty to dwell in his Countrey in any place that ſhall ſeeme good unto him. Learne of him not to be ſo diſpleaſed with any man for a fault committed by him, eſpecially if it be done out of weakeneſſe, feare, or the like diſtemper as to caf him off, have no more to doe with him, or the like; but ſtill to hope and thinke well of him, eſpecially, if hee doe confeſſe his weakneſſe as Abraham, and to affoord any due courteſie and kindneſſe to him; over-harſhneſſe towards others for faults which we finde in them, is a ſigne of uncharitableneſſe and pride. It ſhewes that we doe not duely perceive our owne faultineſſe and aptneſſe to ſome other as bad ſinnes, yea perhaps to the very ſame ſinnes, and that wee doe not beare a tender compaſſion to them, becauſe wee have not a right knowledge of our ſelves. Compare the dealing of Pharaoh before obſerved and Abimelechs carriage here noted, and what your conſciences tell you was the more commendable and approveable, that imitate.
6. He takes notice of Gods goodneſſe to Abraham.I come to the laſt good deed of Abimelech. He takes notice of Gods goodneſſe to Abraham, ſaying, Chap. 21. ver. 22. God is with the in all that thou doſt, and therefore accompanied with his principall Officer, one Phicol, goes and intreates Abraham to make a league of amity with him, as you may reade in the Story, and when Abraham told him of a well of water which was taken from him by his ſervants, hee excuſeth himſelfe, that he never knew of it before, and ſo willingly reſtoreth the well and confeſſeth Abrahams right to it, by taking the Ewe-lambs, and conſenting to name the well Beer ſheba, that is, the well of an oath, becauſe they ſwore there each to other.
It is a good thing to obſerve the goodneſſe of God ſo his people, thereupon to think well of them and to deſire to live in amity and peace with them. Why ſhould not wee have our eyes open to ſee Gods bleſſing going along with men? and when wee ſee it, why ſhould wee not rather love them and wiſh their friendſhip, then beare an evill eye towards them and maligne them. It is a ſigne of ſome goodneſſe to acknowledge, that God is the Author of all good ſucceſſe to mens affaires, herein wee give him the honour of being the ruler of the world. And it is a ſigne of ſome good will to men, when their proſperous eſtate makes us rather like them and joyne friendſhip with them, then ſtirreth up grudging and repining at them. Surely Abimelechs carriage giveth us ſome probable grounds to conceive, that himſelfe was a holy man, in that hee ſhewes ſome knowledge of God, and good affection to ſo good a ſervant of God. Let us goe a little further, and ſtrive to intereſt our ſelves into Gods bleſſing on the godly, by following them in godlineſſe. But let his willing reſtitution of the Well which his ſervants had taken away by violence, teach us alſo not to beare out the ſervants or people that are under our government in any unjuſt carriage of theirs; yea rather, ſo ſoone as wee come to the knowledge of their naughty carriage, let us cauſe them to amend and to repaire the wrongs that they have done. A mans ſervants faults muſt not bee imputed to him, till it bee knowne whether hee be privie to them or not, but if when hee is informed of them, he be careleſſe to ſee them amended, now is himſelfe as guilty of the ſinne as his ſervants were before. Thus you have the faults and vertues of Abimelech ſo farre as I could note them out of holy Writ.
Conſider now what benefits God beſtowed upon him. Firſt,His benefits. hee made him a King.1. God made him a King. In thoſe daies it is evident that Kings were not rulers over ſo large dominions as now they be; of old the chiefeſt ruler over one or two Cities and the territories about it was a King, as in the land of Canaan there were 31 Kings, and the five Cities of the plaine of Sodome and the reſt had each of them ſeverall Kings, and yet there were ſome Kings that raigned over whole Countries as the King of Egypt, but in it ſelfe conſidered, it is a favour of God to preferre a man unto the honour of a King, as the Scripture prooveth in ſaying,Pro. 22.29. a diligent ſervant ſhall ſtand before Kings and not before thoſe of the meaner ſort; If to be in favour and account with a King, be a thing fit to be promiſed as a reward of diligence, much more the enjoying of a Kingdome, therefore God upbraides both Saul and David, when he would ſharpely reproove their ſins, that he had made them Kings over his people Iſrael; for Kings have likely, riches, honour, and authority, by the two former of which they may partake of much comfort themſelves, and communicate much alſo to their friends and kindred, by the latter they may bring much honour to God, and much good alſo to men in eſtabliſhing true religion and juſtice: Now God hath not pleaſed to make any of you Kings, but he hath made ſome of you richer and greater then others, as I may ſay little petty Kings in your places. Beware you pervert not this goodneſſe of God, by making your wealth and power a meanes of ſwelling your hearts with pride, and imboldening you to wrong and oppreſſe others, and furniſhing you with inſtruments to ſerve your owne luſts, for the ſuch abuſe of theſe benefits will turne them into poyſon, as it were to your ſoules, and cauſe that they ſhall ſerve at length for the ſame purpoſe which S.James 5.3. Iames ſaith, the ruſt of the rich mans treaſure ſhall doe, even to conſume your fleſh like fire, and to bring upon you greater damnation in another world, to be preferred before this more then an inheritance is before the leaſe of one alone yeere, none ſhall ſuffer ſo much torment and unhappineſſe as thoſe that have played the untruſty ſubjects to God, and made their high places a weapon to beare out their ſinnes. But take notice of God in your Eminency in this preſent world, and labour to be ſo much more thankefull and obedient to God, and ſerviceable and profitable to men; and then ſhall preferrement here bee a meanes of inlarging your joyes hereafter too. O happie is hee, that ſhall be great in Heaven as well as on Earth, by his well employing of his earthly greatneſſe, and you that cannot be great here, yet ſtrive to attaine a Kingdome, and here too in a ſpirituall ſence. Labour to bee Kings over your ſelves, in eſtabliſhing the Kingdome of grace in your hearts, that you may bee Kings hereafter, and that in farre greater glory and happineſſe, then the greateſt of all earthly Kings either did ever or ever could enjoy: the meaneſt Chriſtian may get the Kingdome of grace and of glory, as well as a David or a Salomon.
2. God kept him from committing a ſinne which elſe he would have committed.Another benefit wee muſt obſerve, the Lord by his providence kept him from committing that ſinne which elſe hee would have committed, but indeed of meere ignorance, for his heart was upright with God ſo farre that if hee had knowne it hee would not have committed it. So the Lord tels him, therefore I kept thee that thou ſhouldſt not come neere her, meaning Sarah. It is a great favour of God to preſerve a man from ſinning by his providence, I meane, to order things ſo, that hee hath not opportunity or freedome to doe ſuch things, as elſe hee would commit, becauſe hee doth not know them to bee ſinnes. And this is one of the graces that God doth ſhew to thoſe whoſe hearts hee findes upright with him. O ſtrive to get ſincerity of ſoule, that hee which ſearcheth the heart, may vouchſafe you the ſame goodneſſe, but if you bee hollow and guilefull, the Lord may and will juſtly puniſh you by giving you over to great offences. And if any man finde, that God hath reſtrained him from doing ſome wickedneſſe which hee did not know and therefore ſhould have done much more which hee did know and would have done, he muſt bleſſe the name of God for it with heartieſt prayers. Hee that was in likeliehood afore hee knew of it to have falne into ſome great pit, or other like danger, travelling in the night, and findeth in the morning how neere he came to miſchiefe, and yet eſcaped the fame, is either very blockiſh and prophane, or elſe hee muſt needes lift up his heart and eyes, and hands to Heaven, and magnifie the name of God that cauſed him to ſcape, ſo much more muſt wee doe, if when wee were in a forwardneſſe to runne into grievous offences, the Lord hath uſed ſome or other meanes which our ſelves did not provide to reſtraine us from that evill. Spirituall preſervation deſerveth ſerious and thankefull acknowledgement as well as naturall.
Another mercy of God is,3. God revealed himſelfe unto him in a dreame by night. that hee revealed himſelfe unto him in a dreame by night, and declared his will by a commandement, promiſe and threat. I doe not reade of ſuch a kindneſſe afforded to any wicked man, except it were to Balaam the falſe Prophet, which was done not in favour to him, but unto Iſrael, that hee might not dare to curſe his people, therefore am I conceited, that Abimelech was a godly man, eſpecially becauſe the Lord doth pleaſe to talke as it were in ſo friendly and familiar a manner with him, as if hee had nor beene a ſtranger to God, but rather of inward knowledge. You ſhall finde if you reade the dreame, a kind of lovingneſſe expreſſed on Gods part, and a kinde of dutifull boldneſſe on Abimelechs: ſo that for my part, I have a very good opinion of the man, and thinke that the feare of God was in the King of that people, which were themſelves ſo wicked, that good Abraham ſaid, there was no feare of God in them. But the favour affoorded him is this, he was taught of God his duty by a dreame; Dreames were one of the ordinances whereby God did reveale his will unto men in thoſe times: Pharaoh was ſhewed a thing in a dreame, and ſo was Nebuchadnezar, but God did not appeare unto them and ſpeake to them in dreames, this was an ordinance of his I ſay, in which moſt times hee uſed to teach good men. Now this was a note of Gods kindneſſe to Abimelech, that hee ſo taught him and not by heavy plagues, as hee did Pharaoh King of Egypt forementioned. How much more mercy ſhewes the Lord to us, to whom hee ſhewes himſelfe in the word, and in the preaching of it, whereby wee are taught our damnable eſtate, and ſhewed the meanes of eſcaping it, and called upon with continuall threats and promiſes to uſe thoſe meanes, let us pray to God to worke upon us by theſe his ordinances, that they may winne us to obedience in a thorough reformation of life, as Abimelech was wonne to reform e this one fault, and then happy ſhall wee bee. But if wee imitate the naughtineſſe of Iſrael, and harden our hearts that wee may not hearken, then ſhall this mercy aggravate our ſinnes, and wee ſhall onelyonly have this fruite of it, wee ſhall know there was a Prophet amongſt us, when thoſe greater fearefull puniſhments befall us which were formerly threatned againſt us in the word. Bretheren, God doth not pleaſe to ſpeake to men now in perſon by dreames, but hee revealeth his will by Paſtors and Teachers, ſpeaking in his Name. Hee hath imployed mee to you this thirty yeares well neere, to informe you that you are but dead men, becauſe of the ſinnes you have gone a whoring after, and to threaten you with death if you refuſe to leave them, and encourage you with promiſe of life. upon your converting and amending, O when will you hearken as this man did. I beſeech you before you come to Church to heare, take ſometime to beg of God the aſſiſtance of his Spirit, to make you obedient hearers, and then bleſſed be your eares that heare.
4. God ſpeedily removed his chaſtiſement.Another benefit afforded to this King Abimelech was this, that hee found God as favourable to him as could be, in a ſpeedy removing of the chaſtiſement which was ſent upon him becauſe of Sarah, viz. the barrenneſſe of all his family, for it is ſaid, verſ. ult. that God healed Abimelech, his wife, and his maides, and his hand-maides, and they conceived, for hee had faſt ſhut up every wombe in the houſe of Abimelech, by which it may bee thought, that God ſent ſome gentle ſickneſſe upon him, by which hee was diſabled from comming neere to Sarah: Now ſo ſoone as hee did reforme the fault, the Lord heard the prayer of Abraham, and cured him and his houſe. This is a great favour of God, to make haſt to our deliverance, and very quickly to heare our owne prayers, and the prayers of others made for us, and inſtantly to remove the miſeries which did lie upon us; for if the long lying on of a croſſe bee tedious and heavy, becauſe of the much ſorrow it bringeth, and many complaints it wringeth from the mouth even of good men, ſaying, Lord how long? then ſurely freedome from all that anguiſh muſt bee received as a point of great grace. O my Bretheren, doe you imitate Abimelech in the ſpeedy mending of your faults, that the Lord may alſo favour you ſo much as to remove your croſſes quickly. If iniquity bee in your heart, put it from you, and remoove it out of your tabernacle,Job. 11.14, 15. and then your light ſhall ſpring as the morning, as one of Iobs friendes ſpeaketh to him. But when we linger and holde ſinne under our tongues, and are loath to caſt it away, no wonder if God doe take us in our owne nets as it were, and make ſorrowes and croſſes linger as much upon us. Make haſt to obey God and amend your lives, that he may alſo make haſt to heale. Theſe be Abimelechs mercies.
His croſſes, God ſtroke him with ſicknes and weakneſſe and his women with barrenneſſe.The croſſes that the Scripture telleth us of, are no more but one onelyonly, viz. God did ſtrike him with ſickneſſe and weakeneſſe, and his women with barrenneſſe, and this croſſe was rather ſent upon him, as a mercy to keepe him from touching Sarah, then in anger or diſpleaſure againſt him. Sickneſſe of a mans perſon, wife and family are croſſes, but ſometimes the Lord doth ſend them upon men in favour, to prevent divers ſinnes, which elſe hee knowes they would have committed in that time, if health had continued. Let us not murmure againſt GOD becauſe of ſuch croſſes, but rather take notice of his goodneſſe in the ſame, eſpecially in point of ſickneſſe, if it linger upon us, and thinke thus with our ſelves, how many ſinnes might I have runne into, if this bodily feebleneſſe had not kept mee within dores. And when wee bee ſicke or otherwiſe affected, let us turne our thoughts round about us, to finde out if any ſuch thing be, ſome ſinne that wee ſhould have runne into but for ſuch prevention. See if thine heart have not harboured ſome unconſidered fault, and further the health of your bodies, by turning ſickneſſe into purging phyſicke for your ſoules. So have we finiſhed the example of this King.
Somewhat about that time, there lived foure Kings, whoſe names are recorded in holy Writ, but nothing at all for their praiſe. Their names were, 1. Amraphel King of Shinar, Foure Kings.that is, as it is thought, of Chaldea, or Babilon, where it may ſeeme that Nimrod erected a Monarchie, and it may bee that this man was ſome ſucceſſor of his or one of his Poſterity, and would needes inlarge his Monarchie ſo farre as the land of Canaan, with whom was joyned Amoch King of Elkaſar, Chedarlomer King of Elam, and one Tydall King of Nations. What theſe Kings were? or whether mentioned in Heathen Stories or not,They were violent. it matters not to enquire. But here they are patternes of unjuſt violence in Warre. They had the keener ſwords and therefore would make themſelves Lords over other Kings, and compell them by brunt of Warre to receive their yoke and acknowledge ſome Homage. Nothing more uſuall then for potent Kings to make at leaſt unneceſſary Warres for their growth in greatneſſe, many times they doe not ſo much as alleadge a ſhew of title, but their owne ambition is the ground of their plea, and ſometimes they pretend moſt frivolous titles. So doe they diſquiet themſelves and others, and cauſe much innocent bloud to bee ſhed, almoſt inforcing their Subjects to become wilfull murderers.
Wee muſt bleſſe God that hath cauſed us to live now a good time under peaceable Princes, and muſt inforce our prayers to God begging the like mercy ſtill. The Conquering ſide is often more miſerable by ſinning, then the conquered by ſlaughter or captivity. But God doth uſe theſe great Cockes of the game as inſtruments of his Juſtice, to puniſh the naughtineſſe of thoſe that abuſe peace, and become more wicked by ſo great a benefit. Let us learne to take heede of wickedneſſe, that the God of Heaven may not alſo make us a prey to violence and ambition. And though you bee not Kings, to whom I ſpeake, yet I pray you take heed that you runne not into the ſame fault, that theſe Kings though not in ſo high a degree, uſe not injuſtice and injuriouſneſſe and violence ſo much as your lower places will ſuffer, a Weeſell is a ravenous beaſt as well as a Lion.
Their maine ſinne was taking Lot among the Sodomites.But the maine ſinne that theſe committed, and which brought upon them their ruine was this, that they would needs take Lot among the Sodomites. Suppoſe the Sodomites did owe them Homage, and gave juſt cauſe of quarrell, yet was Lot no Sodomite nor Patron of their rebellion. They ſhould have ſpared him, that never had beene their ſubject, nor done them any wrong at all: Indeed if Lot had gone to Warre againſt them, and involved himſelfe in the Sodomites evill cauſe (if their cauſe were evill) hee was juſtly taken captive with them, but the briefe narration ſeemeth rather to intimate otherwiſe. Chap. 14. verſe 11, 12. They tooke the ſubſtance of Sodome, and their victuals and went their way, and they tooke Lot alſo and his ſubſtance, for hee dwelt in Sodome, intimating as I ſaid, that hee was taken not in the battell, but in the ſpoiling of the City afterward: but you ſee what is the manner of inſulting conquerours, they ſweepe away all they meete, and every thing and perſon ſhall bee good bootie that lies within their reach, but they ſmart for this ſpoile; for hence was Abraham juſtly occaſioned to put forth his courage for the reskue of his Kinſman, and ſo were they deprived of the whole victory, becauſe they ſpared not a man whom they ſhould have ſpared. It often falleth out, that one act of injuſtice looſeth much that otherwiſe was juſtly gotten. Beware of ſwallowing ill gotten wealth, it hath a poyſonfull operation, and like ſome ſuch evill ſimple in the ſtomacke, will bring up the good foode together with ill humours: It is ſaid the King of Sodome had rebelled, ſo intimating a kinde of juſtification of the Warre with him, but it is not ſaid that Lot had rebelled, and therefore they ſhould not have ſeized on him for the Sodomites ſake. Uſe juſtice and take nothing from any man that is due unto him , neither puniſh any without right, chiefely touch not a good man that feareth GOD, unleſſe his faults require that hee bee made to ſmart for them: GOD can beare the carrying away Captive of many Sodomites rather then of one Lot.
Now conſider how God humbleth theſe great and inſolent Conquerours, that carried all before them, hee armes Abraham againſt them with ſo much wiſedome and valour, that hee ſets upon them by night and diſcomfits them, afore they could well tell who it was that fought with them. So it falleth out often, that God doth beate farre greater armies by the farre fewer: Hee that feareth God and hath a juſt cauſe, neede never bee diſcouraged from battell, becauſe his companies are but few. The God of Warre whom the Scripture cals a man of Warre, carries victory to that ſide where hee pleaſeth to joyne, and tell mee if hee have not moſt times given the greateſt victories to his ſervants, when their enemies power was ſuch as farre ſurpaſſed theirs. Some trust in bow and ſpeare, but hee that maketh mention of the name of God, he is in beſt poſſibility to become a victor. Take heed of making God your enemy, that maketh one man to chaſe ten, and ten to flie before one. (*⁎*)