Prototypes, Example 18
THE EIGHTEENTH EXAMPLE.
OF ABIMELECH, And the men of GERAR.
IN the ſervice of Iſaac, the holy Ghoſt maketh mention by the way, of ſome other perſons with whom Iſaac had occaſion to converſe. And firſt, he telleth of ſome paſſages betweene him and Abimelech King of Gerar, then of the men of Gerar. Wee will therefore conſider of thoſe things which are written concerning them.
Firſt then, of Abimelech King of the Philiſtins. Gen. 26.1.Gen. 26 1. Whether this were the ſame man with whom Abraham ſojourned, or ſome ſon, or ſucceſſour of his, it is not certaine.
But in him let us ſee what is commendable,Abimelech his vertues. and fit for our imitation, for the Story telleth not of much ſin in him. But we have ſome vertues of his mentioned, and one thing that is likely to be a fault; His vertues are theſe.
Firſt, he did not take Rebekkah from Iſaac, 1. He tooke not Rebekkah from Iſaac, though he affirmed her to be his ſiſter.though he for feare affirmed her to be his ſiſter, when the men of the place asked him of her; but he left her alone with Iſaac, perhaps to make triall yet farther, whether ſhe were his wife or not; it may be, remembring what had been done before to Abraham, and with what ſucceſſe. That is praiſeworthy in him, and we muſt learne to be wary in our proceedings, and not preſently to do ſuch things as may be doubtfull, whether they be faults or not,Ver. 8. but to take time to look thoroughly into matters before we adventure.
2. He conſtrued Iſaacs ſporting with Rebekkah in the beſt ſence.But next, when he ſaw Iſaac ſporting with Rebekkah in a very familiar manner, he did not miſconſtrue this deed of theirs to the worſt ſence, condemning him of wantonneſſe, and inceſt, as if he had been ſo naught as to carry himſelfe over-familiarly to his ſiſter, but conceived rather that ſhe was his wife, and that he would not have taken liberty to carry himſelfe in that manner towards her, if ſhe had not been his wife: He did well to take things in the beſt ſence as he did for when he ſaw ſuch behaviours paſſe betweene theſe two, as were not convenient betwixt any, any other but man and wife; he concludes, ſure ſhe is his wife, elſe he would not have ſported with her in that faſhion, and then goes and tels him what he conceiveth; ſo muſt we judge the beſt of the doubtfull things we ſee done by good men.
Had he been of a ſuſpitious and uncharitable diſpoſition, he would have paſſed a bitter ſentence both upon Iſaac and Rebekkah, and thought this, without doubt this woman is a light woman, and this man a libidinous and inceſtuous man, that ſhews ſuch geſtures to his ſiſter, who did alſo entertaine him, but be thinketh rather, ſurely the man is ſo good a man that he would never have been bold to beare himſelfe ſo amorouſly towards his ſiſter, and therefore, though hee ſaid ſhe was his ſiſter, for feare or other conſiderations, yet verily ſhe is his wife.
We muſt be as charitable in our cenſures of men, as was this Abimelech, and not take leave to thinke the worſt of any mans actions, but favourably interpret them, and make the faireſt conſtruction of them that may be. But to be harſh in our cēſures of any man, & think he is naught, he meaneth wickedly, this is a teſtimony of a heart guilty of as bad ſins in himſelfe, and of one deſirous to hide his owne eyes from his owne badneſſe, by meaſuring others by himſelfe. For he that is himſelfe ready to doe evill, is prone to conclude, that others are as bad as himſelfe; and therefore, when he ſees them doe ſuch a thing as may poſſibly be meant to an evill purpoſe, he concludeth preſently, that ſo it is. For he will not thinke better of others, than himſelfe, and therefore will reſolve that they have done as ill as he findes that himſelfe would have done in like caſe.
Take heed that you betray not your owne naughtineſſe, in being forward and haſty to blame others.
Ver. 9. 3. He told Iſaac plainly of his fault.Another good thing in this Abimelech is, that ſo ſoone as he perceived that Iſaac was Rebekkahs husband, and ſhe his wife, he goes to him preſently, and tels him, ſaying, Sure ſhe is thy wife, why then ſaidſt thou, ſhe is my ſiſter, for one of the people might lightly have lien with thy wife, and thou ſhouldſt have brought upon us guiltineſſe. This is a good thing, and agreeable to the commandement of the Law, to tell our brother plainly of his ſin. If any man ſhall do ſome unlawfull thing to our knowledge, we muſt goe and enquire why they did ſo, and even rebuke them for it by ſhewing them how hurtfull or miſchievous it was, or might have proved.
So did another Abimelech, or this ſame to Abraham before, they therefore have not walked rightly, that if they know any fault by their brother, keep the matter to themſelves, and entertaine hard conceits of them, but ſpeake no word of reproofe or admonition to them. So did Abſalom behave himſelfe towards his brother Amnon, when he had ſinned in forcing his ſiſter. This proveth, that they doe not deſire their brothers amending, and that they are more diſpleaſed with the perſon than the ſin, and if it be a wrong, with the injury done againſt themſelves, than with the offence done againſt God. If any of you have thus ſtored up the faults of another in his breaſt, to breed alienation of heart, and evill conceits againſt them, he muſt humble himſelfe for ſuch uncharitableneſſe: And now, you muſt learne to be bold and free in this behalfe, as Abimelech. Indeed you ſee him not bitter nor violent, but he is plaine and duly round with him; ſo muſt we learne to forbeare diſtempered ſpeeches and geſtures, but a plaine laying open of the fault before the offendor, is neceſſary to bring him to the ſight of his fault, and to a free confeſſion, and at leaſt to an outward reformation. Looke that you carry your ſelves thus hereafter to your offending brethren, and if they repent not at the firſt, doe it againe and againe, till you have brought them to an end or proved them incorrigible.
Further, Abimelech ſhews in his words evidently,Ver. 10. 4. He knew adultery to be a ſin, and was unwilling to commit it. both that he knew adultery to be a grievous ſin, even though a man did not perfectly know the woman to be married with whom he committed it, and alſo beleeveth that God will ſeverely puniſh it in the committer, and ſo he was not a wilfull liver in that ſin, nor would have yeelded himſelfe wittingly to run into it for the pleaſing of luſtfull paſſions. Be you as good as he ſhewes himſelfe, know that adultery is a great ſin, that it ſhall bring guiltineſſe and puniſhment upon you, and therefore terrifie your ſelves from committing it: Why ſhould wee Chriſtians be of leſſe knowledge, and have leſſe conſcience, leſſe feare to offend God, leſſe faith in his juſtice then this Philiſtian had? Why ſhould we be bold to run into that crime which he was diſpleaſed with Iſaac for miniſtring occaſion of doing unwittingly? Why ſhould we flatter our ſelves with hope of impunity for ſuch a ſin as he did certainly beleeve would bring guiltineſſe upon the committer? Conſider with your ſelves, whether you have not been ſo blinded and hardened with the deceitfulneſſe of ſin, as knowingly, and of purpoſe to ruſh into the evill which an Heathen man was fearefull to commit.
Ver. 11. 5. He charged that none ſhould wrong Abraham or his wife.Againe, it is well done of Abimelech, that he by a firſt commandement ratified with a threat of death, charged that no man ſhould dare to wrong this man or his wife: He was a King, and had power to make ſuch an edict, and for the ſecuring of Iſaac againſt his feares, and preventing any evill, publiſheth it to his people. Governours muſt uſe their authority to keep their inferiours from ſins by threatning, and if that prevaile not by puniſhing with due ſeverity. They muſt terrifie them from crimes of death by denouncing the puniſhment of death, and not ſuffer them to be more eaſily drawn to naughtineſſe through hope of impunity.
Moſt men forbeare ſin for feare of puniſhment, rather then hatred of wickedneſſe, wherefore they muſt have this feare wrought in them by the Governours, that they may be ſo reſtrained, and the Magiſtrate is to ſhew himſelfe ſuch, that if men doe evill they may feare. You Governours have not power to make lawes, but you have the care of executing lawes intruſted to you, ſee therefore that you be unpartially, and wiſely, and righteouſly ſevere in putting the lawes in execution which are made to terrifie malefactors, elſe you bring the guilt of their ſins upon your owne ſoules, and ſin at once againſt God the ſupreame Ruler, the Common-wealth, the ſinners themſelves, and your own ſoules too.
A fault in Iſaac to conceive too hardly of the Philiſtims.But here by the way, I muſt obſerve ſomething that was worthy blame in Iſaac, he had too hard a conceit of theſe Philiſtims, and thought them worſe then he found them; for he conceived they would have killed him for his wives ſake: Sure this feare did caſt an aſperſion not on the men of lower rank, but upon the chiefe perſons and Rulers; but loe, the King is far from doing ſo wickedly, yea, he doth the quite contrary, and uſeth due care to prevent this wickedneſſe. We muſt learne to beware of ſuch raſhneſſe, and not thinke ſo hardly of others, that they will wrong us in ſuch and ſuch kindes, till we have juſt ground for ſuch thoughts. A man is to uſe diſcretion, and thinking that ſuch whom he knoweth not may happily wrong him, muſt take ſuch prudent order, that they may not bee able though they ſhould be willing; or if he can take no ſuch courſe, he muſt leave the matter to Gods providence, but he muſt not conclude, ſure they will wrong me, and ſo condemne them before he heares them, and turne himſelfe to baſe ſhifts for eſcaping the wrong.
Ver. 26. 6. He deſireth to make a covenant of peace and amity with Iſaac.Now another thing is alſo commendable in Abimelech, he goeth to Iſaac, ver. 26. with his friend and chiefe Captaine, and deſireth to make a covenant of peace and amity with him, giving alſo the true reaſon of his deſire, and intimating an acknowledgement of the former unkindneſſe in diſcharging him the country, For we have ſeene (ſaith he) that God is with thee, and thou the bleſſed of the Lord doe it. It is a part of wiſdome and goodneſſe too, to be in covenant and peace with good men, and to obſerve how God doth pleaſe to bleſſe men, and to aſcribe their proſperity to Gods favourable bleſſing, all which things you ſee in Abimelech. He had refuſed to let Iſaac dwell in his Countrey, yet he is not ſo ſtout hearted, but that he will come to him, and ſeek his friendſhip, and that in honourable manner, acknowledging his worth and Gods bleſſing upon him. Wee muſt learne to do the ſame things, but in a better manner, he looketh to Iſraels proſperity, we muſt look to the goodneſſe of men, and in love of their vertues, rather then in hope and feare of earthly things, be at peace with them, and live in amity towards them. It is a good thing to be friends with Gods friends, even on whatſoever conſiderations; for by ſo doing a man intereſts himſelfe into that bleſſing which God ſaith that he will grant to them that bleſſe his people. But if love of their religion and piety make us deſire the friendſhip of any, then it is a good ſigne, that the ſame piety and vertue is found in him whom it winneth to beare good will unto the profeſſour of it: for vertuous men are ſeldome loved, and never for vertues ſake, but by thoſe that have ſome vertue. And it giveth us ſome good hope, that Abimelech might be a man that acknowledged the true God whom Iſaac profeſſed, ſeeing he took notice of his bleſſing upon Iſaac, and called him the Bleſſed of the Lord. And this is Abimelechs goodneſſe. One thing ſeemeth to have been faulty in him, of which Iſaac alſo telleth him, when he came to make a Covenant, ſaying, Ye hate me, Ver. 27. His fault, he drives Iſaac ſo away from him, that he had cauſe to think it done out of hatred.and have driven me away from you. This is likely to be a fault, to drive a man, a good man, ſo from ones countrey houſe or familiarity, that he ſhall have cauſe to thinke it is done out of hatred. Indeed in the 16. ver. of the 26. Chapter, Abimelech would not ſeem to do it out of hatred, but out of policie, becauſe of Iſaacs greatneſſe: as if he ſhould ſay, It will not ſtand with our ſafety to ſuffer ſo great a man to ſojourne in our countrey. But Iſaac ſaw a piece of malice and ill will in it, as the holy Ghoſt in the Story doth intimate, ſaying, They envied him, and v. 16. Then Abimelech bade him depart, moved like enough by the perſwaſions of thoſe that did envy him, if not a little leavened with the ſame leaven himſelfe. Beware of committing the like offence, ſhew not ill will towards any good man, by chaſing him from you, refuſing to give him leave to be with you, or in generall, by any diſcurteous carriage towards him. But be rather glad of his ſociety and neighbourhood.
And ſo we have done with Abimelech.
Now ſomething of his Subjects the Philiſtims,The Philiſtims. and particularly the men of Gerar. The Philiſtims envyed him, ver. 14. in reſpect of his greatneſſe and proſperity.1. They envied Iſaac. This ſin of envy (i. e. being grieved at another mans proſperity, and bearing ill will againſt him for it, which will ſurely follow ſuch griefe,Envy is a great ſin. for that griefe is an effect ſpringing from uncharitableneſſe, and therefore will cauſe it to grow ſtronger and worſer) I ſay, this ſin is a great offence, blamed in Cain, in Ioſephs brethren, in the Phariſees, and moſt of all in the devils.
It is a wrong to God in that we ſatisfie not our ſelves in his diſpoſing of things, for may not God ſhew more or leſſe favour to men as it ſeemeth good to himſelfe? and why, ſhould our eye be evill becauſe his eye is good? It is a wrong to the perſon envyed, in that we do not ſo behave our ſelves towards him, as we would that all other ſhould doe to our ſelves, for men would that others ſhould rejoyce in their welfare, and not repine at it. Secondly, in that it maketh us apt to doe them any injurie, as here is ſeene in the Example that we ſpeake of, who ſtopped Iſaacs Wells out of envy. And it is a wrong to ones ſelfe, in that he bringeth needleſſe vexation upon himſelfe, and filleth his heart with gall, when he might have fed on honey as it were; for we ſhould rejoyce with them that rejoyce, and then we ſhould partake of the benefit; becauſe the beſt fruit of a good thing is to have joy of it.
And this envy ſpringeth from meere ſelfe-love, and pride, and folly, in not ſeeing God in things, and ſubmitting to his wiſdome. Whoſoever findeth a kinde of tangue of this diſeaſe in himſelfe, muſt blame himſelfe for it heartily, and thinke thus with himſelfe, What ſhall I be an imitatour of wicked men, yea of the wicked ſpirits? What a fooliſh man am I that will not ſee Gods wiſe providence and yeeld to it? What a wretch, that thinke all good things loſt which fall beſides my ſelfe? What a fooliſh man that will make a croſſe to my ſelfe where it need not bee, nor indeed is? And if any thinke, if hee had not this proſperity it might befall mee, and therefore at leaſt I may grieve that he hath it to my dammage.
I anſwer.
That is but a very May-be, for it will not follow that the Philiſtims would have growne very rich, if Iſaac had not gotten ſo much, nor that Cain ſhould have been accepted if Abel had not; Yea verily, thoſe things that have moved God not to grant them ſo much proſperity as another, would have cauſed him to withdraw it from them, even though he had not given it to that other. For God doth not forbeare to give to this perſon, becauſe he gave to that; this kinde of abſtaining to give is proper to men, who want ſufficient meanes to give to all, but God can repleniſh all without leaving himſelfe deſtitute: but God with-holds his benefits from thoſe that have them not, becauſe their ſins provoke him, or becauſe hee would afflict or chaſtiſe them.
The faults of men keep good things from their poſſeſſions, and they would not have been leſſe faulty, if another had been leſſe proſperous. Wherefore I ſay, confeſſe this ſin, ſee it, condemne it in your ſelves, yeeld not to it.
Yea but I am ſure that his getting hinders my gaines.
Anſwer. Firſt, ſay that it doth, wilt thou be vexed that another hinders thee? Is not this to be vexed at Gods providence?
But ſecondly, I anſwer, thou canſt not be ſure of this, for God could and if he purpoſed to croſſe thee, deny thee ſuch benefits, though this man were not.
Now I pray you, hate and abhorre envy, and learne to rejoyce with them that rejoyce, rather then torment your ſelves at them, and to bee thankfull to God for ſhewing favour to your neighbours, rather then to fret in your ſelves. Indeed if we ſee wicked men proſper, wee muſt beware of over-grieving, leſt it make us fall to imitating: But to grieve at the proſperity of an Iſaac, is to ſhew, that one loveth not goodneſſe, as a reward of which the Lord vouchſafeth that proſperity.
Now ſecondly, when they had entertained envy,Cha. 26.15. 2. They wronged him. then they fall to injury; They ſtopped his Wels, and filled them with duſt, viz. The Wells his Father had dugge; Loe, a wickedneſſe; to doe injury to another, by hurting and hindering him, though ones ſelfe can reape no benefit by it. Indeed to doe a neighbour hurt in body or goods without juſt cauſe (viz. puniſhing him for ſome fault by vertue of authority which God hath put into my hand) is a great ſinne, and againſt the plaine Law that ſaith, Doe as you would be done by, and that Commandement, Bee innocent as Doves; but to hurt a man without any profit to himſelfe, this is an high degree of wickedneſſe, and proceeds from nothing elſe but envy, which is one of the worſt kindes of malice. To advantage my ſelfe by another mans loſſe is moſt unjuſt, but to hinder another without any advantage to my ſelfe, this is a farre more palpable and wilfull injuſtice.
O call to minde your owne wayes, hauehave not you walked as crookedly as theſe men of the Philiſtime Nation? Stopped up another mans Wels as it were, that is, put your ſelves to paines to doe him dammage, to hinder him, though you get nothing by it your ſelves. This is a plaine proofe of a man ſtuffed with envy, and with great wickedneſſe, whereby he loves to doe evill, even for the pleaſure ſake he taketh in doing, not for any other fruit of it. This is to be juſt like the devill, that ſeeketh to keepe others out of heaven, and to bring them to hell, though it eaſe not his torments one whit, becauſe it a little ſatisfieth his ſtomack. Repent, repent exceedingly, if you have been ſo devilliſh.
Another fault of the Philiſtims you meete with. Gen. 26.19,Ver. 19, 20, 21. 20, 21. Iſaac digged a Well in the valley, and found there a fountaine of living water: that is, ſuch as did run with a full and conſtant ſtreame,3. They contended with him. And the Shepheards of Gerar contended for it with Iſaacs Shepheards, ſaying, the water is ours. Wherefore Iſaac called the name of it Hezek, or ſtrife, becauſe they ſtrove with him. Then they digged another Well, and they ſtrove for that alſo, and he called the name of it Sitnah, which ſignifieth hatred or enmity, becauſe he ſaw that they contended with him now, not for need of the water, but out of meere hatred, becauſe they were enemies and adverſaries to him, and were grieved at his welfare.
The fault is (you ſee) contentiouſneſſe, and ſtrife, growing out of hatred and ill will. The nature of man is full of this vice, as S. Paul, Filled with envy, murther, debate. Rom. 1.9. and Hatred, variance, emulation, ſtrife, ſedition, are reckoned among the fruits of the fleſh, Gal. 5.19. S. Paul telleth the Corinths; Left that when he commeth unto them, he ſhall finde amongst them (with other ſinnes) debates, and ſtrife. This ſtrife hath its originall in pride, which eaſily breedeth envy, and hatred, and ſo contention and ſtrife; and S. Iames ſaith, That thoſe which have envying and ſtrife among themſelves, this wiſdome is not from above, but is earthly, ſenſuall, and devilliſh, and that where envying and ſtrife is, Iam. 3. ult. and chap. 4.1.there is confuſion, and every evill worke. He ſaith alſo, That wars and fightings are amongst them, from their luſts that war in their members. You ſee the loathſomeneſſe of this vice, from the bad cauſes and effects of it.
Take notice therefore of your owne hearts and lives, and ſee if none of you bee a quarellous and contentious perſon; that is, ready upon every occaſion to ſtrive with his brother, and to breake forth into brawles and ſuits, challenging that which is none of his, and diſquieting his brethren and himſelfe.
A man may uſe legall meanes to get and keepe that which is rightfully due to him, but he muſt not doe this in a froward manner, with bitterneſſe and rage againſt his adverſary; but for the things that appertaine not to him in equity, hee muſt make no ſtriving at all, otherwiſe he is a contentious man. And becauſe ſelfe-love maketh us ſo blinde, that wee are apt to deceive our ſelves, and to imagine we have good title to that which indeed belongs not to us, wee muſt bee content to referre our ſelves willingly to other mens judgements, and not ſtand upon our owne opinions; I mean to other indifferent, and unintereſted perſons, whoſe judgements are like to bee clearer than our owne, in things wherein themſelves be not ingaged.
Let me therefore commend peace and concord, let nothing bee done of ſtrife, in an humour to croſſe and oppoſe another, or to vexe and anger him. If covetouſneſſe or envy rule in a mans heart, hee will boile with contention, and flame forth into debates and ſtrifes; but if he have an heart contented with his eſtate, and charitably diſpoſed to his brethren, hee will then inſue peace, and follow after it. For a juſt controverſie may bee carried in a quiet and peaceable manner, and ſo ought to be; but be the cauſe of ſtriving never ſo equall, if the thing be carried, tumultuouſly with bitter words and behaviour, with railings, ſwellings, whiſperings, backbitings, mutuall, diſgracing and upbraiding one another, this is a ſigne of a naughty heart, in whom the wiſdome that is from below doth rule and beare ſway.
Reſolve therefore to follow peace with all men, not ſtriving but upon juſt cauſe and then alſo in a loving, gentle, and milde manner. And ſo much for Iſaacs contemporaries, with whom his occaſions gave him cauſe of intermingling. I proceed now to Iſaacs heire and ſucceſſor, that is to ſay, Iacob. *⁎*