Prototypes, Example 24
THE TWENTY FOVRTH EXAMPLE.
OF Shechem, Hamor, Hiram, Er, Onan, Tamar, the Midianites.
NOne other of Iacobs ſonnes (Ioſeph alone excepted) have any great matter rehearſed of them in Scripture.Potipher and his wife. The order of our ſtory requireth therefore, that we ſhould proceed to tell you what we read of him, but becauſe his life is related at large in reſpect of the great things wrought by him, I will therfore handle other of Iacobs contemporaries and of his too, before I come to ſpeake of him, and I will begin with thoſe with whom Iacob had moſt to doe.
Firſt,Shechem. we have Shechem comming in an evill time to diſquiet the peace of Iacob now returned and ſetled in the land of Canaan, and in him you muſt note, Firſt, what was good, Secondly, what was naught. Thirdly, his proſperity. Fourthly, his adverſity.
His faults. 1. Hee looked luſtfully on Dinah. Gen. 34.His bad deedes come firſt to be noted, and that was firſt, he gave his eye liberty to wander with a luſtfull wandring. It is ſaid, hee ſaw Dinah and tooke her, the Divell and ſinne prevailed againſt him by the diſordered uſe of his ſence. He gave himſelfe leave to gaze over-earneſtly upon her beauty and other good parts, wherewith the eye is uſually taken and the heart inflamed.
Let us learne to repreſſe an evill and a wanton looke, and to keepe the Divell from poſſeſſing himſelfe of this window as it were of the ſoule, to be maſter of this conveighance, by which ſo much comes in and goes out of the ſoule. The eye muſt be looked to with diligence, by him that would not be ſurprized with luſt, hee muſt turne away his eye from beholding this vanity, the beauty of a woman: he muſt as Iob make a covenant with his eye,Job. 31.1. that it let not in luſt and wanton deſires, he that mortifieth not as other of his ſenſes ſo this, ſhall never be thoroughly maſter of himſelfe, nor get any notable victory againſt his corruptions. You are not ignorant of our Saviours command,Mat. 5 29. to pull out the right eye if it offend. This is one way of pulling out an eye, to bridle it from looking upon ſuch objects as may ſtirre up luſt and other evill deſires in the heart, and that the eye may be thus bridled, the heart muſt be over-awed with the feare of God, and ſo ſetled in a firme, ſtedfaſt and full reſolution of not ſinning in any kinde or degree, and in an earneſt indeavour to loath and deteſt ſinne, not alone to leave it. Hatred hath ſuch a power over the whole man, that it will not ſuffer the eye without ſome inward riſing to fixe it ſelfe upon the thing hated, or any thing that hath a fitneſſe that way. Let all good Chriſtians get the heart ſo armed, and the eye will be ſufficiently defended. Here now is his firſt fault, he looked upon a woman to luſt after her, and did not checke the deſire, nor refraine the wandring eye. Take heede of the beginning of his offence, if you would not come to the end of it.
2. He enticed or forced her to naughtines, or both.The next fault is, he either forced or enticed, or as it is likely, partly by perſwaſion and partly by ſome kind of violence brought her into a fit place for his purpoſe, and ſo his luſt made more head-ſtrong by fitneſſe of the opportunity, committed the act of fornication and folly with her, and as it was after ſaid, wrought folly in Iſrael. His ſinne was the ſinne of fornication, and it is like enough we may call it a rape, he forced a maiden. I am rather induced to thinke it was done moſt by force, becauſe that the maiden made the thing knowne to her Father, who (had it beene done by her free conſent) ſhould not (it is likely) have come to the knowledge of it by her meanes, nor could by any other, ſo then he forced a maiden. It may well be that by faire and curteous carriage he wan her into a houſe, and then by ſtrength mixed with perſwaſion, wanne her to his will. And in him you ſee the right progreſſe of this ſinne, when the deſire hath over-wonne the will and gained conſent, then doth the heart ſeeke the opportunity of time, place and like circumſtances, and by the fitneſſe of theſe Satan is ſo tempted to tempt, and the coales of luſt are ſo blowed, that it flameth forth and carries a man or woman or both to act wickedneſſe.
If therefore any man would eſcape the foule acts of this ſinne, he muſt oppoſe himſelfe to the firſt deſires, and croſſe them by following the Apoſtles command, flie fornication. 1 Cor. 6.18.This ſinne muſt be run away from, the onelyonly ſure and moſt ſafe way of eſcaping it is to run from it. If Shechem finding theſe deſires boyling within his heart by meanes of the fire that lighted in at his eye, would have oppoſed wiſe and vertuous thoughts, and ſo gotten himſelfe out of the company and ſight of the Maiden, his deſires had not drawne him to that which brought him to deſtruction, but he preſently fell to plot and contrive how he might get the Maide into ſome houſe and lonely place, and ceaſed not till he had ſo farre gratified his inordinate paſſion, and then loe he was not at his owne command to forbeare the lewd action.
You have heard Shechems fault,2. What was good in him. 1. He continued to affect her when hee had defloured her. next ſee what is commendable in him. Though hee had done the Maiden this wrong to devirginate her, yet he continues to affect her, whereby it is probable that hee found her ſo chaſte as that ſhee did not willingly conſent unto the fore-mentioned evill act. But howſoever hee continues to affect her and deſires to repaire the wrong hee had done ſo much as it might be repaired by making her his wife. This is a matter worthy ſome good commendation, that his heart is not eſtranged from her now when he had given his evill deſires ſome ſatisfaction, but he proceeds to ſeeke her in the way of Matrimony. The Law appointed too, that if any had inticed a Maiden, hee ſhould marry her and not be divorced from her during her life, unleſſe her Father would not grant conſent and then hee ſhould pay a fine in money.Deut. 22.28, 29.
Another thing praiſe-worthy in him is,2. He acquaints his Father with his love to her and in treates him to ſpeake to her Father for him he takes the right way to get her to wife by acquainting his owne Father with his owne affections, and imploying him to her Father to mediate and make up the match. All you young men and women, learne the right, due, and honeſt courſe of proceeding in Matrimony, if you like any perſon and would faine beſtow your ſelves upon them. Acquaint your owne Parents firſt, and let their conſent be obtained, that they may alſo be your ſuitors, and ſo you may proceed with free conſent on all hands. This way of proceeding gives honour to Parents, brings comfort to children and yeelds obedience to God and followes the rules of right reaſon. So did Sampſon too in his love, Heathen men you ſee here, and in Sampſon Iſraelites that were wiſe, and would goe on fairely, tooke this courſe. Let them that have beene more prepoſterous blame themſelves, repent; and learne to follow good examples, all you that are yet to marry.
Furthermore, it was well done of the young man and his Father too,3. He ſtood not over-much upon matter of portion. that they ſtood not over-much upon matter of portion, but bid him aske dowry enough. I know that a wiſe care muſt be had this way, that the married couple may not want convenient meanes of maintenance: for to marry without regard of thinking how to live when they be married, is ſo great a folly as doth ſhew him to be quite bereft of all good underſtanding that doth it, but yet money muſt not be the maine matter, as if one went to chaffer and buy and ſell when they goe to make marriages.
4. He would have all things agreed upon before marriage.Another thing was commendable in this young man and his Father, they would have all matters agreed upon concerning dowry and other like conditions, and themſelves having agreed upon conditions are carefull to performe them, indeed they were neceſſitated, for they could not have the Maiden upon other termes. So it is good for Parents and all, to make ſome plaine and ſetled agreement of all worldly matters, that there may not fall out any interruption afterwards, to the tormenting of the young peoples mindes with actuall breaking or feare of breaking.
5. He was conſtant in his love to the endAgaine, this young man was conſtant in his love to the end, and was fully ſetled and bent to marry the Maiden here. No man ſhould enter into termes of marriage in ſport or jeſt, but ſhould proceed ſeriouſly and ſetled in that buſineſſe, eſpecially they who have once made a ſerious promiſe of marriage either to other with mutuall knowledge and conſent of Parents. I ſuppoſe that promiſes being not limited with any unperformed condition, they are bound in conſcience to proceed unleſſe a great and very juſt let fall out, and I can ſcarce be made to thinke that they may breake off in ſuch caſe with mutuall conſent.What betrothing is? My reaſon is, God calleth the betrothed Maide his wife that hath betrothed her, and to mee it ſeemes, that betrothing is nothing but a ſerious promiſe of future marriage, and that nothing is eſſentiall to it but the fitneſſe of perſons for age, and the freeneſſe of undeceived conſent in reſpect of the perſons, and conſent of Parents mutually, who elſe may make voide a promiſe made to man, ſeeing they make voide a vowe made to God. If any of you therefore be guilty of inconſtancy in ſuch caſe, and of flying from ſuch promiſes, at leaſt let him be humbled, and conſider well with your ſelves what you doe before you betake your ſelves to others.
3. His benefits. He was his Fathers heire who was a great man.Hitherto the young mans vertues, now his benefits.
He was his Fathers ſonne and heire, and his Father was the Prince of that City, he was a rich man and honourable in the place where hee lived, even the principall perſon of the houſe. This is a benefit indeed, if he that hath it uſe it orderly, ſo as to walke worthy of that place and eminency, and to get and exerciſe ſo much more vertue; but if it make him proud, bold to doe evill, as here it may ſeeme it did and very often doth, then it were better be the meaneſt of the family, and of the towne. You that be heires to wealthy Parents and likely by them to be wealthily left, O ſtand not upon theſe termes ſo as to lift up your hearts to ſwell, but carry humble hearts, and labour to add grace and vertues to your places, elſe they ſhall proove but as an high gibbet to bring you to more diſgrace in this world and torment in the next.
The miſery of this Shechem was,His croſſes. 1 He prooved an occaſion of the overthrow of his Father and his whole family and the Citie. hee prooved an occaſion of the bane and overthrow of his Father and his whole Family, and of the whole City, and that by falling into the hands of bloody and deceitfull men. O pray to God to keepe you from having occaſions with ſuch perſons, and being faulty of ſuch crimes. Beware of groſſe ſinnes and wrongs, for you know nor what ſharpe vengeance may lie in waite for you afterwards. Sinne is not all paide for in an inſtant, God doth ſometimes call ſinners to a ſevere reckoning even in this life beſides that which is to come.
So much for Shechem the ſonne.
Now for Hamor the Father, I have one fault to note,Hamor. His faults. 1. He was willing to be circumcized for a by end. he is ready to imbrace a religious adjunct, not for religion ſake but for ſome by end, even that he may get ſuch a wife for his ſonne as he deſireth. He imbraceth the religion for the womans ſake, not the woman for the religions ſake. Father and Sonne concurre in this fault.
A common fault it is, religion is made of the by, it ſerveth ſome other Miſtreſſe. It is a ſtalking horſe for policy on both ſides. Wickedly doe Iacobs ſonnes ſeeme to ſtand on religion for their ſecret ends, and it was not well done of them to take a religion up for meere private ends: but ſuch is the cuſtome of the men of this world, they can embrace any ordinance for their profit and any religion. O looke that you bee intire in imbracing Gods Ordinance and Gods Truth, take heed that ſiniſter ends doe not marre and deſtroy your ſeeming religiouſneſſe, and make that you ſhall ſeeme to God not the better men but the worſe Hypocrites.
Againe, ſomething was ill done of him, we ſee no ſharpe correction nor reproofe of his ſonne for his wrong done to Dinah, 2. He did not reproove nor correct his ſon for the wrong done to Dinahand that provokes the maides friends.
O how indulgent are Parents to their childrens crimes, ſcarce with a word will they checke them, at moſt but with a word for that which deſerveth many blowes, yea the ſtroake of death. This indulgence of theirs often makes children bold to ſinne, as in Adoniah and Abſalom is ſeene, and ſo doth make them at length correctors of their Parents, that ſhould have corrected them. Let Parents take heed to themſelves, that they ſhew not themſelves to love God leſſe then their children, by loving their children ſo much as to put out or ſmother the hatred of ſinne; and let Parents at laſt learne to make naturall affection give place to juſtice.
You have his faults, his vertues are, 1. To his Sonne,His vertues. 1. He is willing to ſatisfie his ſonne in point of marriage ſo farre as was fit. he is willing to ſatisfie him in point of marriage ſo farre as was fit, and ſo ſhould all wiſe Parents be. If the affections of their children carry them not to matches too inconvenient, they ſhould gratifie them for feare of thoſe miſchiefes which often come by croſſing them, and that becauſe nothing is more likely to procure the welfare of children, then when they be matched to whom they love; Unleſſe their folly be ſuch as to make too too fooliſh choiſes, let Parents learne to ſhew themſelves milde and gentle here if in any other thing.
2. He deales well with his Subiects, perſwading them to be circumciſed.Further, he deales well with the Shechemites his Subjects, whom he ſeeketh not to force but to perſwade to accept circumciſion. In things of this nature a good Prince muſt not compell but allure Subjects, and let them ſee reaſon rather then feele violence: but his reaſon is taken from the profit of the people. That is the wiſeſt argument which will moſt prevaile with him to whom it is uſed, and ſo it ſped accordingly.
3. Hee dealt well with Iacob, plainely ſeeking his daughter and yeelding to equall conditions, 3 His proſperity. 1 His ſonne was indifferently good.Further, he dealt well with Iacob too, for in all plaineneſſe he ſeekes his daughter for his ſonne, and is willing to yeeld to any equall conditions. Plaine dealing is commendable in an Heathen, how much ſhould it be commended to us Chriſtians?
Now ſee his proſperity. He had a ſonne indifferent good, that at leaſt ſought his conſent and ſhewed himſelfe orderly, though at the firſt he had beene rude. It is a comfort to have a ſonne not altogether rude and miſgoverned, that if he over-ſhoote himſelfe in ſome things, yet will keepe his order and reforme himſelfe. Be you ſuch children, O ye ſonnes and daughters, and be thankefull ye Parents that have ſuch children.
2. His Subiects were good.He had alſo good Subjects that would be perſwaded by him, and ſuch Subjects let us learne to be, ſo that we uſe prudence as well as ſubjection.
4. His croſſe. Himſelfe and all his Family and City were murthered.But his croſſe was great, he was over-reacht by crafty heads, and himſelfe and all his Family and City butchered by bloudy hands. O how could you brooke ſuch a croſſe? and why will not you ſtand prepared to looſe life, goods, children, friends and all? ſeeing you perceive in the Shechemites how ſoone all theſe may be loſt, even then when you thinke your ſelves ſecure; and why doe you not thanke God for preſerving you from ſuch both craft and outrage hitherto?
Hiram.Now I proceed to ſpeake of ſome others. The Adullamite Hiram is a better friend then a man, indeed a good friend but a bad man. His friendſhip appeares to be morally good in its kinde,Hee was a good morall friend. His friendſhip was 1. Laſting. becauſe firſt it was laſting, ſecondly, it was ſerviceable, thirdly, it was ſecret. Laſting, for it continued to Iudah ſo long, till his third ſonne was marrigeable and began before his marriage. You cannot conceive it under ſome twenty yeeres ſtanding, though you ſhould thinke that Iudah married about ſixteene or ſeventeene yeares of age. Friendſhip is like wine, the elder the better, the longer it laſteth, the more it is to be praiſed. Learne to be durable friends, let not a yeare or two ſee you changed and eſtranged, but be like Chriſt in that reſpect, whom you love love to the end, unleſſe they doe even too too unfriendlily caſt you off, and breake the lawes of friendſhip. And thoſe that have beene fickle friends, let them be aſhamed, for it is too too evident, that they were falſe, ſeeking themſelves alone and not their friends.
Againe, his friendſhip was ſerviceable,2. Serviceable. ſtooping to ſomewhat a baſe office to helpe Iudah out with his whoredome as ſecretly and undiſcernedly as might be. Indeed a true friend muſt be ſerviceable to his friend not alone with his coſt and labour, but ſometimes alſo with a little blemiſh, not by helping him to ſinne, nor lying, or ſo forth, but by doing what may honeſtly and lawfully be done; for the ſecret carrying of his faults and ſaving him from blame, even carnall friends are forward enough this way; take heed that you denie not good offices to your inward acquaintance, and take no leſſe heed that you gratifie them not with bad.
For here you ſee the ſecrecy of this Adullamite, 3. Secret.no body knew by him of that fault which he himſelfe knew onelyonly by Iudah. Nothing becomes a friend better then ſecrecy of his friends faults, and he that hath once played the blab in this kinde, hath no wrong if hee be never truſted after. Nay verily, this may ſeeme a moſt juſt cauſe of dividing friendſhip, therefore ſo farre as may be without ſinne againſt God and againſt the Countrey and Superiours, every friend muſt affect this truſtineſſe. Surely had not Iudah found him faithfull in this kinde, hee would never have ingaged himſelfe ſo farre?
So was Hiram a good friend, but yet he was not a good man,Yet he was a bad man. for we finde not that he did rebuke Iudah for his fault at all, which he muſt have done if he had beene as good a man as a friend. And doe you learne to add that to other good fruits of friendſhip, even to reprehend them for their faults, though you doe not divulge them, that ſo friendſhip may not be a mutuall infecting of one another but a mutuall healing.
So much for the Adullamite Iudahs friend,Er and Onan, the firſt was ſo wicked that God cut him off. now for Er and Onan Iudahs ſonnes.
The firſt of them was ſo wicked a man, that God in his juſtice would not let him live to ſtaine that good family; O let him be a a warning to all you children that you proceed not to ſuch a height of wickedneſſe in your bloſſoming bud, as to force God to deſtroy you before the midſt of your daies. How ſure is his puniſhment in Hell whom God in his juſt wrath would not ſuffer to live on earth?
And O yee Parents be thankfull if God have not croſſed you with ſuch wicked children, ſo notoriouſly, ſo unſufferably naught, or if hee have, learne to prepare for ſome untimely end of theirs, for often the Lord doth ſo at once correct the Parent and deſtroy the childe.
And take heed that you take not that courſe to bring the ſame evill on your children, even to have God give them over to naughtineſſe and deſtroy them for it. How is that you will ſay. Marry not ſinfull wives, Idolatreſſes and the like, be not inward with bad men, live not in bad places. What could Iudah looke that Er ſhould ſee other in the Family of Hiram and in that place and from that Mother and Grandfather but that which ſhould make him very wicked? Had he lived in Iacobs family, and taken a better wife he might perhaps have had a better ſonne; let us not make our ſelves guilty of our childrens naughtineſſe by chooſing bad yoake-fellowes, bad friends, bad places of habitation.
Onan was alſo wicked and cut off by God in his youth.Now as for Onan he was alſo a wicked man and cut off by Gods hand in his youth.
So much of Iudahs two ſonnes.
Tamar a very bad woman.Now of his daughter in Law Tamar, who was a very bad and lewd woman it may ſeeme, elſe ſhee would never have invented ſuch a revenge upon Iudah, as to way-lay him in the habit of an Harlot where ſhee knew he muſt goe, and that of purpoſe to try if ſhee could intice him to commit folly with her, and you may be ſure that ſhee did uſe all the art ſhee could to draw him to this ſinne, ſeeing ſhee placed her ſelfe there for that purpoſe. Indeed ſhee handled him ſubtilly, that ſhee might be able to convince him, if hee ſhould (as elſe no doubt he would) have denied it. For he would never have beene made to beleeve that this woman was Tamar. Inſtead of hire ſhee askes his ſignet, ſtaffe and handkercheefe, tokens that were paſt all gaine-ſaying. Here is revenge and filthineſſe and fraud, and a number of naughts put together to make each other worſe. Why had ſhee not rather expoſtulated the wrong with her Father in Law and beſought him to give her Shelah her husband? If ſhee were aſhamed to ſpeake for a husband, why was ſhee not more aſhamed to entice her Father in Law by ſuch a trick? But herein marke the wickedneſſe into which revenge will draw them that harbour it, even to hurt themſelves that they may hurt another alſo, and take heed you women of following her in a fact of ſo much impudency; onelyonly note Gods juſtice againſt Iudah, that would puniſh him by giving him up to this diſgracefull fact for his other ſinnes that were not joyned with ſo much reproach. So doth God oftentimes deale with men both good and bad, Iudah cared not to goe from his Fathers houſe, he cared not to deale falſely with Tamar, and loe now God will ſhame him for all by ſuffering him to be catched in Tamars trap. Beware that you ſell not over yourſelves to ſuch ſinnes as he world doth not intertaine diſgracefully, leaſt God give you over to ſuch as will bring diſgrace.
The Midianitiſh Merchants. Gen. 37.25.We will proceed next to the Midianitiſh Merchants that bought Ioſeph, they were part Midianites part Iſhmaelites, an intermingled company and therefore are in the ſtory called by both names, here you muſt note a ſpeciall providence of God, over-ruling the journey of theſe Midianites to the ſaving of Ioſephs life, and conveighing him downe to Egypt: God hath you ſee ſtore of meanes to effect his owne purpoſes which men cannot finde out. He goes beyond our thoughts and beyond the intentions of thoſe which are his inſtruments, as a man makes his horſe ſerve his turne for the diſpatch of thoſe buſineſſes, whereof the horſe is ignorant.
Therefore we muſt learne to truſt his promiſes, even then when our eyes can ſee no way how to have them accompliſhed, it pertaines to him that makes a promiſe to finde meanes of making it good. If another have given his word to pay mee money, hee, not I, muſt take care to provide it. We wrong God and take his office to our ſelves if wee be ſollicitous about the meanes. If hee give us any we may uſe them, but if none, wee ſhould trouble our ſelves no further but waite upon him and let him alone with his owne workes.
Againe, the Midianites and Iſhmalites for the whole troope conſiſted of both, were carrying the precious things of another countrey into Egypt, that they might ſell them there, and ſo by commerce inrich themſelves and profit the whole world. It was well done of them that they employed themſelves in Merchandize, tranſporting by land the commodities of one place to another for the common good, and their owne convenient maintenance.
Buying, ſelling, traffiquing,Merchandize is commendable. tranſporting of commodities from place to place are neceſſary actions, without which the inhabitants of the world could not partake of each others benefits, nor ſupply each others wants, and ſo ſhould not be knit together in ſo neere bonds; but by this meanes the ſeverall parts of the world or of any Nation, doe interchangeably communicate whatſoever neceſſary or delightfull thing they have either to other.
The more pitty it is to ſee men ſo beſotted with pride and vanity, that they thinke it a braver and gayer life to live idling at home and following baſe paſtimes, then to give themſelves to a commodious and ſerviceable imployment. But certainely, no calling nor paines in my calling can ſo much diſ-become a man, or reproach and abaſe him before God and men, that are not charmed with the ſame witchcraft that themſelves, then this of having no calling. Better a mender of ſhooes then have nothing to doe, better be the meaneſt member of the body, then a boyle or ulcer, ſuch as the idle man is.
But let men that profeſſe the name of Chriſtians, look to themſelves that they ſhunne the vices with which mans corrupt nature doth polute trading and Merchandize in reſpect of many particular abuſes. Make not riches the end of your labour, ſo ſaith Salomon, Pro. 23.4.Labour not to be rich, ſhunne all injuſtice in your dealing, ſhunne greedineſſe of gaine that makes one troubleſome to all about him, and uſe juſtice, equity, and moderation. Buy as if thou boughtſt not, ſell as though thou ſoldſt not. Uſe the world as not abuſing it, and then the following of an honeſt trade doth leade you as readily to Heaven as thoſe callings that carry a more glittering ſhew in the world.
Further, we muſt conſider their buying of Ioſeph, Buying and ſelling of men, the originall of it.here we muſt ſpeak a little of that cuſtome of buying and ſelling men, how it may ſeeme to have come into the world. It may ſeeme to have entered either by warre, or elſe by debt; In warre the conquering ſide, that had the conquered in their power, having ſaved their lives, did make their perſons abſolute ſlaves unto themſelves, making this law too, that the children which they ſhould beget (bond-men and bond-women mixing together) ſhould be alſo bond-men. So came the greateſt number of ſlaves, men yeelding themſelves in battell, made themſelves ſervants for ever. But it may ſeeme, that debt was another cauſe, when a man did owe more then he could pay, his perſon and his children became the creditors ſervants, that he might ſatisfie by labour what he was not able otherwiſe, ſo it came in.
Queſt. Is it juſt or not to buy and ſell and keepe ſervants?
The iuſtice of it.I Anſwer, at firſt ſight, it ſeemes harſh to uſe reaſonable creatures like horſes, and to make merchandize of our owne fleſh; but God allowing his people Iſrael to have ſervants, and buy and ſell them of any ſaving their owne nation, doth evidently ſhew the lawfulneſſe of it; for it would not ſtand with his juſtice to allow them a thing unlawfull.
Againe, when S. Paul teacheth maſters how to uſe their ſervants, and doth not command to manumit them, it is evident that it is lawfull to have, and therefore alſo to buy and ſell ſervants. But it is a very commendable thing in Chriſtians, that they have as it were by a common conſent, laid downe this cuſtome of bond-ſervice, and left it to the Turkes and Pagans. So in this the Merchants offended not, but if they did by any meanes perceive that Ioſeph was a free-man, as no doubt they did by his manner of carriage towards his brethren, then they did greatly offend in buying and ſelling him. If it be a ſinne to buy ſtolne goods if one knew them to be ſuch, much more to buy and ſell a free man (if one have any probable reaſons to declare his freedome) as if he were a ſlave, but it is uſuall with Merchants to buy any thing that promiſeth gaine, without conſideration how juſtly it be come by of them that ſell it, of which be you tradeſ-men warned, for thinke you what you pleaſe of it, it is a fearefull ſinne, and makes you partakers of the ſame unjuſtice which was found in the ſeller.
So much of the Midianitiſh merchants that did bring Ioſeph to Egypt. Now of thoſe with whom he had occaſion to converſe in Egypt.
Potiphar, Potiphar a great man.Firſt, his maſter that bought him, he was a man of principall place and command in Egypt, his name was Potiphar, his office was, Prince of the ſlaughterers, as the word ſignifies, as we would call him, Captaine of the Gaurd. Princes of old have had about them, even men that attended them continually, as to defend them, ſo to doe execution upon ſuch as themſelves appointed to die. Such men had need of a diſcreet, and prudent and ſtout man to be their Captaine; this office was put upon Ioſephs maſter; it may ſeeme by his carriage that he was a man of an indifferent good nature, we will note his faults, his good deeds, his croſſes and his benefits.
For his faults. Firſt, it carrieth a ſhew of a fault at leaſt,His faults. Chap. 39.6. 1. Hee gave himſelfe wholy over to his eaſe having a good ſteward that having gotten a truſty ſteward, and finding him both faithfull and proſperous, he gave himſelfe wholly over to his eaſe, and tooke account or care of nothing but of his diet. He would not appoint Ioſeph what proviſion to make for his belly, himſelfe would looke to that, to nothing elſe he would looke. So it may ſeeme he was as we uſe to terme ſuch perſons, a very belly-god, that tooke thought for nothing but good fare. If he had not beene too much given to his pallar, he would have left the matter of his tabling to him as well as other things, but that he which would brooke none other thoughts, would himſelfe have an eye to his meate, it is a very probable proofe, that he was too great a friend to his belly, and over-loved fine and dainty fare. A man of place might have found ſome higher and nobler buſineſſe wherein to have imployed his freedome from domeſticall cares, then about the kitchin: but ſuch an epicure was Potiphar, that his mind ſoared little higher then a beaſts doth, to pleaſe his tooth and pamper his fleſh with delicacies.
And I pray you be there not many gentlemen Potiphars, that leave all other affaires at randome, and overſee nothing but that they may fare well. Men of great ſtate have little elſe to doe, and will have little elſe but to cram themſelves, and ſhew themſelves good trencher-men. Buſineſſes of any moment they neither doe, nor will know how to doe, but ſtuffe themſelves with good victualls, and to get them a ſtomacke is the maine matter of their life, that they may eate a better meale, and digeſt it better. Such as give themſelves to live in pleaſure on earth, and nouriſh themſelves as in a day of ſlaughter,James. 5.1. are bidden by S. Iames to howle and weepe for the miſeries that ſhall come upon them, but for the moſt part they be growne ſo brawny-hearted, that they would but laugh at Chriſt himſelfe if he ſhould bid them weepe; yet if any amongſt you be ſuch that cares for no more but to give himſelfe over to ſports and feaſting, let him ſee how brutiſh he hath made himſelfe, and be ſure that Heaven is ſtill ſhut againſt Diveſſes, and Hell is ſtill open to receive them.
Next, I ſhould thinke it a reaſonable exhortation to you that be Chriſtians, that if you have leiſure or freedome from other worldly cares, you would beſtow your time better then this Aegyptian, in ſome profitable ſtudy, in reading chiefely the Scriptures, and in a large beſtowing your ſelves on exerciſes of piety, and then in other fit knowledge, or knowledges whereby you may be better able to doe your countrey ſervice with comfort to your ſelves, you muſt account with God for time. If an idle word muſt come under a reckoning, ſure other no leſſe idle waſting of time ſhall not be ſlipped over. Live as thoſe that know there is a God, that he will call them to judgement, that ill and unprofitable ſpending of time ſhall goe for a crime. No man forbids you good fare, and a convenient meaſure of recreation by lawfull ſports, but to make your lives nothing elſe but a chaining of breakefaſt, dinner, ſupper together, with the linkes of divers kindes of ſportes, if this be not a ready way to Hell, I profeſſe I cannot find any in Scripture or in nature, that will bring men thither, doe you think that our Saviour ſpake the Parable of the rich glutton in vaine?
2. He beleeved his wives cunning ſlander againſt his ſervant.But another fault of his was, that he beleeved his wives cunning ſlander againſt his ſervant Ioſeph, and was ſo wrath, that inſtantly he caſt him into priſon, very likely without calling him, or at leaſt patient hearing him to anſwer for himſelfe. Shee accuſed Ioſeph to have inticed her and offered to raviſh her, the man beleeves his wife, is in fierce wrath againſt innocent Ioſeph, and impriſons him.
It is a fault to receive a report or accuſation againſt any man with full beleefe, ſo as to ſuffer wrath to ariſe againſt the perſon accuſed, untill a man have well weighed the matter, and given the man accuſed leave to uſe all the good wayes of clearing himſelfe. And by how much the fault is the greater wherewith any one is charged, by ſo much eaſineſſe to beleeve it, and an over-ſpeedy intertaining of the accuſation is more blame-worthy, becauſe it ſhewes leſſe charity, for a common imperfection is very likely to be found in the beſt men, but we muſt ſee cauſe to ſuſpect him of great naughtineſſe, concerning whom we beleeve a grievous accuſation. It was Sauls fault alſo to be open eared unto falſe accuſers, indeed the conſideration of the perſon accuſing, a wife, her manner of doing it in ſuch a bold, and withall ſubtill faſhion, faigning her ſelfe to be ſo vexed at the indignity, that her ſervant ſhould offer ſuch a thing to her, and then the ſight of his coat in her hand left there, as others that came in at her cry would witneſſe juſt upon his going out. All theſe mitigated his fault, but did not wholly excuſe it; for hee ſhould have conſidered how faithfull Ioſeph had ſhew'd himſelfe, and how vertuous, and ſhould not have conceived that he would ſo ſoone have turned ſo deſperately evill, as to have offered violence to his miſtris.
Be you therefore humbled, if any of you have beleeved and beene angry with, and puniſhed ſo much as you could, another for a fault wherewith he was wrongfully burdened, if the end or iſſue make it appeare the party was innocent, though the perſon accuſing, and manner of accuſing may extenuate the fault of your credulity, yet it cannot utterly take it away.
And now learne to uſe both eares, afore you credit a report or accuſation againſt any whoſe courſe hath beene vertuous and commendable, though it come even from a wife or perſon very neere. Indeed a man whoſe knowne evill carriage doth give it ſelfe for a very probable argument of his guiltineſſe, hath no wrong if a probable though not all out true narration be beleeved againſt him, but it is a great fault to credit a lewd tale againſt a Ioſeph. Search thorougly into ſuch accuſers and accuſations, and be not angry at firſt, for that will hinder a man from being indifferent in ſearching out the truth of the matter.
You ſee Potiphers faults, ſee his good deedes.His good deeds. 1. He obſerved his ſervants faithfulneſſe and good ſucceſſe, nd loved and rewarded him for it. Deut. 15.1, 14.
Firſt, hee marked the Faithfulneſſe of his ſervant, and his good ſucceſſe in all things, and accordingly both loved, truſted, and preferred him in his houſe. It is a point of wiſdome in any man to ſhew due love and reſpect to a faithfull and proſperous ſervant, as after the Governour of the priſon did, and as Laban did before. To ſee this is a point of diſcretion, but to like and reward it, adds juſtice to diſcretion, vertue would be noted in the meaneſt condition, and where it is ſeene it is worthy to be honoured, eſpecially in a ſervant, by whoſe vertues a mans eſtate is ſo greatly furthered. It is a wrong to ones ſelfe and to all maſters, not to cheriſh good behaviour, by ſhewing good liking, and giving good reward. Therefore God commanded the maſters to impart to their ſervants when they ſet them free, ſome good part of the ſubſtance wherewith God had bleſſed them under their labours. And Salomon ſaith, that as hee that tendeth the fig-tree ſhall eate of its fruits, Prov. 27.18.ſo hee that attendeth on his maſter ſhall come to honour. It is a ſhame for the fig-tree if the gardener doe not fare the better for it, and an arrant ſhame for the maſter if a diligent ſervant reape not benefit from him.
If any of you maſters have beene barren fig-trees to your faithfull ſervants, confeſſe it to be a fault of unjuſtice, and a kind of ingratitude, a fruit of niggardize and ſelfe-love, and a juſt cauſe to provoke God to give you ſuch wicked ſervants, as may become a plague to ſuch ſorry and pinching maſters. The Holy Ghoſt bids us doe to ſervants that which is juſt and equall; Col. 4.1.and to recompence a man well for his paines and fidelity, is a point of equity. Hee that will not requite a ſervant, doth but ſeeke himſelfe, not exerciſe vertue, if hee ſeeme ready to requite his equals and ſuperiours; he would be as ſl…cke towards them as to his ſervants, if he did not either feare ſome loſſe, or expect ſome gaine from them; learne of Chriſt to be good maſters, nay learne of Potiphar.
And if any of you have beene ſo much favoured by the divine providence, as to be provided of theſe houſhould inſtruments, good and faithfull, and every way vertuous, let them afford them all encouragements by all good uſage. You know how much it concernes an Artificer to get a good, and ſtrong, and fit toole, no leſſe needfull is a prudent, diligent and truſty ſervant. Conſider now that which Potiphar could not conſider,Gal. 3.28. that in Ieſus Chriſt there is neither bond nor free, the meaning is, that Chriſt will not reſpect men more or leſſe in reſpect of grace or ſalvation, becauſe of their being maſters or bond-men: therefore ſeeing God will reward a ſervants graces, why ſhould not maſters reward their paines? Nothing but worldly-mindedneſſe will oppoſe this exhortation, and none but very worldly minded men will neglect it.
Another thing to be liked in him is,2. He did not take away Ioſephs life in a rage. that he did but impriſon Ioſeph and not take away his life in a rage, conſidering what was the crime and who the accuſer.
It is a good thing even in unjuſt puniſhing, yet to obſerve ſome moderation, ſo as not to proceed to capitall blowes, till time of reſpight have beene taken, to take more thorough notice of the matter. And it is probable that Potiphar had a little kind of pacification towards Ioſeph, becauſe he proceeded not after to greater ſeverity.
Learne you to put ſome time betwixt the accuſing and utmoſt puniſhing, that truth may have leaſure to cleare it ſelfe, and ſee how monſtrouſly cruell many of ours be, that will kill in a rage (and not onelyonly be angry) for that for which their owne more ſober thoughts would account even a blow to be an over-meaſure of puniſhment.
Theſe are the faults and good deedes of Potiphar.
His benefits. Hee had an honourable office.His benefits were very great but all temporall. Hee had an honourable office about the King, he had riches and proſperity in his outward eſtate, and that in abundance. Hee lighted upon a wiſe and faithfull and diligent ſervant, who being his Steward, ordered all his buſineſſes ſo well, that Gods bleſſing attended him in all things. So he had dignity and wealth, and an excellent ſteward.
You ſee that theſe common benefits are caſt upon Heathen men, and therefore be exhorted not to ſet your hearts upon them, nor to ſatisfie yourſelves in them, but to ſeeke the Kingdome of God and its righteouſneſſe, and to eſteeme of theſe things but as the vantage, not the principall bargaine, as moſt times men doe.
And ſeeing the having of theſe things doth not difference you from unſanctified men, let the uſing; uſe them not alone for your owne credit and carnall content, but for the common good, and for the releefe eſpecially of the poore Saints. Have them ſo as not to be puft up by them, not to truſt in them, not to account your ſelves one whit the better men or women for them; have them ſo as to be thankfull for them and ready to part with them, and the ſo having them will prove you true Chriſtians, and that theſe outward things are given you in favour, as a reward of goodneſſe and an inſtrument of it.
His croſſes, He had a lewd woman to his wife.Now among theſe many benefits, this man had one heavy croſſe, but it was not heavy to him becauſe he did not know of it, Hee had a lewd woman to his wife, an adulterous woman, that was ſo impudent as to ſolicit his ſervant to commit folly with her, and then ſo graceleſſe as to accuſe him falſely to her husband, and ſo cauſe him to deprive himſelfe of one of the greateſt benefits he had, even an excellent ſervant.
It is the lot of many men to be croſſed in their wives, amongſt other croſſes, ſome have lewd women, impudent, falſe, crafty. They on whom God hath laid this croſſe, muſt labour to beare it quietly, they ſuffer none other things then many before have ſuffered and ſhall ſuffer hereafter. Croſſes muſt be made as eaſie as is poſſible by the patient beating, chafing, raging, vexing will not diminiſh our miſery but increaſe it. But thoſe that have better wives, muſt learne to prize that jewell and to be thankefull, and to beare with common weakeneſſes, which no women nor men are free from, becauſe the Lord hath not laid the worſt croſſe upon them by ſending them yoke-fellowes of the vileſt qualities. And ſo much for Potiphar.Potiphars wife
Now for his wife, ſhee was a moſt wicked woman, of her good deeds we reade nothing, of her naughtineſſe a great deale.No good in her. Her faults. 1. Shee was an adulterous woman. Theſe were her faults.
Firſt, ſhee was a lewd, adulterous woman, not contented with her owne husband, but giving her eye leave to wander upon the comelineſſe of a ſervant of her husbands.
Secondly, ſhee was impudent and earneſt in her filthineſſe,2. Impudent and earneſt in her filthineſſe. would take no nay in her uncleane ſuite, but ſollicited Ioſeph againe and againe though he ſhunned her company, and at laſt watching her time to get him alone before he knew of it, ſhe grew to that outragious boldneſſe in luſt, as to lay hold on him and offer him as much violence as a woman could offer a man, catcheth him by the garment, and is not aſhamed to pull him to her, and intreate him to lie with her, holding him ſo faſt that he had no way left to be rid of her but to leave the garment in her hand and get him out of the roome.
Thirdly, ſhee was a moſt malicious woman,3. Moſt malicious. turning her inordinate love and luſt into bitter hatred, and reſolving to ruinate him by ſubtilty, whom ſhee was not able to overcome by enticements, for feare it may be that he ſhould diſcover her wickedneſſe, ſhee prevents him with falſe accuſations, and being fitted with a ſudden occaſion her naughty wit doth quickly apprehend it, finding himſelfe gone, his garment left, ſhee cries out aloud, as if ſhe had ſome force offered to her, and when company came ruſhing in at the out-cry, ſhee ſhewes his garments, and with a fained rage, ſaies, hee hath brought in an Hebrew, which name was odious among the Aegyptians, and ſo having laid a crafty foundation for her malicious deſigne when her Lord comes home, ſhe ſhewes him the garment and accuſeth him in the ſame faſhions that he came in to her and offered to commit villany with her, but when ſhee cried he haſted away leaving his garment for haſte. Here is luſt, here is impudencie, here is wilfullneſſe in luſt, here is bitter malice and cauſeleſſe, here is ſubtilty and great craft, here is lying and great falſehood.
O let all women and all men beware of theſe ſinnes; beware of looking upon a handſome body and a faire face with a luſtfull eye; beware of nouriſhing luſtfull deſires; beware of impudency and ſhameleſneſſe; beware of alluring, enticing, almoſt compelling men to lewdneſſe; beware of hating thoſe whom you cannot win to be ſinfull; beware of lying, falſe accuſing, laying ſnares to intrap men in and crafty and bold bearing out of lies; and beware of going on ſtill in ſin and carrying it out with an high hand. This Aegyptian Lady that knew not God, might eaſily runne into ſuch abhominations, and it is no wonder that Satan could draw one of his owne ſlaves to doe this drudgery, but let none of thoſe that know and profeſſe to feare God proſtitute themſelves to lewdneſſe, malice, lying, and guile, take heed of giving your ſelves leave to be wanton; the woman that proſtitutes her body will ſoone become full of all other vices.