Prototypes, Example 23
THE TWENTY THIRD EXAMPLE.
OF REVBEN, SIMEON, LEVI, IVDAH.
SOmewhat muſt be ſpoken of Iacobs ſonnes in ſeverall, ſo many of them as the Scripture ſets forth unto us in reſpect of any ſpeciall thing done by them. Theſe are Reuben, Simeon, Levi, Reuben.Iudah, Ioſeph.
Firſt for Reuben, wee note his bad deeds,1. His faults. Gen. 35.22. his good deeds, his croſſes and benefits.
Firſt for his bad deeds. Beſides what was common with the reſt, He committed inceſt with his Fathers Concubine, Bilhah the maide-ſervant of Rachel, 1. He committed inceſt with his Fathers Concubine. Inceſt is a great ſin.whom Iacob had taken to himſelfe at the inſtance of his wife, her Reuben defiled.
Inceſt is a great ſinne, it defileth the Fathers bed, it is a wrong to himſelfe and the party with whom hee offendeth as any ſinne in that kinde, and it is much againſt nature ſhewing a moſt violent and brutiſh rage of luſt, treading downe all conſiderations even of the lawes and rules of nature it ſelfe, in diſcovering the Fathers nakedneſſe,1 Cor. 5. and wronging ſo deare a perſon in ſo high a degree, and in a thing ſo neere unto him. Paul ſpeaketh of it as of a thing not ſo much as named among the Heathen, and was greatly grieved that it was committed and not duely puniſhed among the Corinths. Abſalom committed it with an high hand and extreame wilfullneſſe and preſumption, even upon ten of his Fathers Concubines one after another, and that openly and of purpoſe to vexe his Father and make the jarre betwixt them irreconcileable, the law plainely forbad it.
Now how comes it to paſſe that men run into ſuch groſſe ſins?
Anſwer, Firſt, God pleaſeth to leave men unto themſelves and permit their breaking forth into ſuch horrible crimes, to make the wickedneſſe of mans heart knowne, to humble the offendours and make way for the demonſtration of his mercy, or elſe to ſhew his juſtice in puniſhing one ſinne with another, and in puniſhing all at laſt with much ſeverity, and to warne others by the example of the offenders, and therefore this Gods permiſſion is not to be blamed or murmured at: for he is ready to forgive ſuch enormous evills to the penitent, as he did alſo pardon Reuben.
Againe, the Divell out of the filthineſſe of his owne nature and his moſt outragious wickedneſſe and deadly hatred of God and man, is ready to thruſt men out even into ſuch abhominations, becauſe the greater the offence the more it diſhonours God, and hurts the ſoule, name, and all of the offenders, which he delighteth in, and he hopes by one bad example to draw others to the like evill, and ſo to doe more miſchiefe to mankinde.
And for man, his corruptions are very ſtrong, and there is little or no feare of God before his eyes, wherefore by degrees he will waxe extreamely wicked, and runne into crimes againſt the very light of nature: for when any thing begins to corrupt it doth grow worſe and worſe, till it come to extremity; becauſe it is a kinde of eaſie motion to goe from bad to worſe, and eſpecially it is ſo in this corruption of the ſoule, becauſe every ſinne addes blindneſſe and hardneſſe to the minde and heart, and ſo cauſeth the ſinnes to ſeeme farre leſſe vile and miſchievous then they be, beſides all ſinnes doe flatter with a kinde of carnall and ſenſuall content, and ſo carry away the fancie and paſſions, and by them alſo the will to give conſent and to act the wickedeſt things.
Wee muſt learne firſt to ſee our vile nature and to feare and looke to our ſelves, ſtriving againſt leſſe ſinnes, that we may not be delivered over to greater through Gods juſtice and the ſtrength of our luſts, yea to repent of leſſer ſinnes and ſtrive to get them pardoned and healed, and to cry earneſtly to God that he would keepe us, ſeeing alas wee be ſorry and ſimple keepers of our ſelves, thus we may eſcape groſſer evills: we muſt not therfore bragge, and cenſure, and preſume, but know our owne nature, pittie others and heedfully watch over our ſelves.
Againe, we are to be greatly thankfull to God for keeping us from ſuch notorious vices, for ſuch is his goodneſſe that he reſtraines the greater number from ſuch crimes, becauſe he will not have humane ſocieties too much diſordered and polluted, to haſten his vengeance on the world, this reſtraint is a favour deſerving thankes. O how often hath God in the time of our unregeneracie held us off from moſt foule evills that wee would have committed. Let us magnifie God therefore and not lift up our ſelves for ſuch preſervation.
And if any have committed ſuch vile ſinnes, let them be much humbled and make haſt to repent, knowing the goodneſſe of God who if we caſt downe our ſelves, is ready to pardon ſuch ſinnes and ſinners. Be not hardened, grow not impudent in ſinning, neither ſeeke to extenuate great ſinnes, but labour to be greatly aſhamed of them, ſorrowfull for them, and earneſtly ſue for grace to heale your natures, and willingly confeſſe them before God, if they breake out ſo as to proove ſcandalous before men alſo.
Now ſee Reubens particular good deeds.2. His vertues. 1. He wiſely diſſwaded his Brethren from killing of Ioſeph.
Firſt, he turned his Brethren from their purpoſe of killing Ioſeph, not by earneſt oppoſition which would rather have exaſperated them and haſtened the execution of their evill plot, but by a kinde of artificiall diſcreet and gentle way diſſwading from the unnaturallneſſe, ſeeing hee was their Brother and propounding a way leſſe unnaturall in it ſelfe to ſeeme too, and yet not leſſe fit for their purpoſe, kill him not with your hands, but caſt him into a pit and let him ſtarve there. His meaning was not to let him periſh, but he knew that hee could not by force take him out of their hands now, yet he had good hope ſecretly and in their abſence to pull him out of the pit and deliver him ſafe to his Father.
You ſee here reſpect to his Brother mixed with tender love to his Father alſo, whoſe affection to Ioſeph hee well knew and could not but foreſee that which fell out after, how moſt heavily and indeed over-heavily he would take the loſſe of Ioſeph. So a good Brother ſhould pittie his Brother, being a man fit to be pittied and ſave him from wrong. A good ſonne ſhould pitty his Father and Parents, and ſtrive to prevent the things that will be grievous to them. Eſpecially the more any man hath once ſinned againſt his Parent as Reuben had, the more carefull hee ſhould be as it were to make amends for his former wickedneſſe, by ſeeking to doe them good the more afterwards.
And in oppoſing our ſelves to evill counſell and deeds, we ſhould learne of Reuben to uſe wiſedome and prudence, and when wee want power to doe a good thing openly, directly and by ſtrong hand, then to doe it artificially and indirectly and under hand, propounding to the contrivers of ſuch counſell ſome other way leſſe evill, which wee may be able to croſſe more eaſily. It is not a fault to ſeeme to yeeld to ſome ſmaller fault with a purpoſe and reſolution of preventing the whole matter, by making a ſhew of yeeldance to ſome degree or part of it, and here you ſee ſome appearance of evill is not to be diſliked, as Salomon alſo ſeemed to intend the dividing of the living childe, for the finding out of the true Mother. When for a little ſpace a man onelyonly ſeemes to allow a fault, that ſhortly after hee may the better manifeſt his diſlike by effecting ſome good, this is not to doe evill that good may come of it, but to doe good in a prudent manner. Let us take care to hinder other mens faults and to doe it wiſely, that over-earneſtneſſe may not hinder our ſucceſſe.2. He was fully minded to reſtore Ioſeph to his Father againe.
Secondly, as he ſought to prevent his death and hurt, ſo was he fully minded to reſtore him to his Father againe.
So we muſt intend and ſeeke out fit meanes of bringing our intentions about to do good unto thoſe men whom we ſo cauſeleſly purſued by ill men and to ſet them in ſafety and proſperity; eſpecially to thoſe that are neere unto us, and when wee may bring comfort alſo to others by procuring the ſafety of ſuch as are deare to them, as Iudah after would have beene a bond-man to Ioſeph in Benjamins ſtead, that he might ſend him home in ſafety which would have beene leſſe to his Fathers griefe, becauſe he was more able to looſe Iudah then Benjamin. When ſuch caſes fall out, we muſt take fit opportunities of doing good.
3 He grieved to ſee his hopes diſappointed, and Ioſeph taken out of the pit.Laſtly, it grieved Reuben exceedingly when he found his hopes diſappointed and ſaw Ioſeph taken out of the pit, for then though he did not know what they had done with him, yet he conjectured that it was not for good that they had remooved him, and therfore he rends his cloathes, ſaying in a dolefull complaint, the Lad is not yonder, and I whither ſhall I goe? He could not thinke I ſuppoſe of incurring his Fathers anger for not preſerving Ioſeph, for he might well enough conceive that the matter ſhould never come to his Fathers knowledge, but ſorrow for his former fault by which he had grieved him very much, made him exceedingly heavie, that now a new croſſe ſhould fall out to poore Iacob, which he knew would cruſh him much more then his fault had done. So that conſciouſneſſe and penitent ſorrow for his former evill, made him much more loving now to his Father, much more deſirous to prevent his griefe, and much more diſcontented and troubled when he found himſelfe prevented of the thing he deſired.
All men muſt learne to be grieved if any occaſion fall out againſt their wills and knowledge, by which they be hindred from doing ſuch good as they intended. Indeed it can hardly be thought, that one did ſeriouſly purpoſe to croſſe an evill plot, if the thing being of weight, he be not ſeriouſly troubled, that he is diſabled from croſſing it.
But the matter which I would moſt commend to the imitation of children is this: The more they have by their offences grieved their Parents already, the more carefull they muſt bee to ſhew their love and reſpect unto them afterwards by all meanes, and to take heavily thoſe things which they know will grieve them. But moſt wicked and impenitent and graceleſſe muſt they be counted that ſtill adde wrong to wrong, and perſiſt in a continuall courſe of vexing and tormenting their Parents hearts by their miſdemeanours, breaking forth ſtill more and more.
Further Reuben did a good worke when hee ſought to remoove his Father from his ſtiffeneſſe in reſolving not to ſend Benjamin to Aegypt, 4 He ſought to remove his Father from his ſtiffenes in refuſing to ſend Benjamin into Aegypt.and if it were poſſible to winne him to that which was ſo behoovefull for them all; yea and doing it with much earneſtneſſe too, ſaying, Slay my Sonnes if I bring him not to thee againe; hee did not meane to expoſe his Sonnes to the danger of death by his Fathers and their Grand-fathers hand; for hee knew him to bee a farre more loving Grand-father, then that hee could finde in his heart to take ſuch a fruitleſſe and bootleſſe revenge, but his meaning is to deale moſt effectually with his Father, to perſwade him to a needefull thing and diſſwade him from an harmefull peremptorineſſe, as much as if hee had told him, that hee would uſe as much care and diligence for Benjamins preſervation, as if the life of his two ſons did lye at ſtake for him.
It is a good thing even very vehemently to ſtrive to remoove our friends from ill and unreaſonable reſolutions, and this may well bee done even to Parents and Governours, ſo that ſtill wee obſerve ſuch a manner as may not diſcover any diſ-regarding or ſleighting of them. Let no man therefore abſtaine from doing ſuch a good office to his Governour though it ſeeme not ſo pleaſing for the time, for at the laſt it ſhall ſo commend it ſelfe to him that finds the benefit of it, as that diſlike will bee turned into favour, onelyonly ſo that an over-rough manner of doing doe not adde to the bitterneſſe of the thing, as it did in Ioab when he perſwaded David to go out and ſpeak unto his ſervants.
And let not Governours bee offended with their Inferiours for taking upon them ſo farre. It is no tranſgreſſion of duty, even earneſtly ſtrive to diſſwade or perſwade a Ruler in ſuch things. It is weakeneſſe enough in a Governour on ſuch an occaſion to ſay, nay, but to chafe and bee angry is a double fault, wee finde noe ſuch diſtemper in Iacob. This is the good of Reuben.
His afflictions, ſo farre as is recorded, were not many,His croſſes. His Father minded him of his inceſt on his death-bed. indeed none but what was common with his other Bretheren, except we may count that a croſſe, that hee was ſuffred to ſinne ſo farre, and doubtleſſe it was a corraſive to him all his dayes after, and that his fore-mentioned griefe, as it was in ſome ſence an act of vertue, ſo it was a ſuffering of evill. For to be grieved for ſome miſery like to befall our friends is a great miſery to him that ſo grieveth.
But one croſſe hee had, that his Father did minde him of his fault on his death-bed before all his bretheren, and did then and there diſ-inherit him, he tooke it well, and made no angry reply.
It is an affliction to bee diſ-inherited or otherwiſe deprived of any benefit which elſe wee ſhould have had; becauſe of our ſinnes: And wee muſt learne when ſuch a croſſe is laid upon us, to beare it quietly and fruitfully too, I meane ſo as not to breake forth in anger and diſcontent againſt him that doth withdraw ſuch things from us, nor yet to paſſe it over ſleightly and careleſly as not regarding the hand of God, but to accept it as a juſt puniſhment of our faults, and make it a meanes of renewing and increaſing our Repentance.
3. His benefits hee had divers ſons.Of the benefits of Reuben beſides the common, we read of his fruitfullneſſe, for hee had divers ſonnes when they went downe to Aegypt, and ſo hee made one of the twelve Tribes. Wee have noted this mercy afore in others; let us take heed that the commonneſſe of this mercy make us not diſvalew it. A benefit is no whit leſſe to be eſteemed, becauſe the Lord vouchſafeth to communicate it to many, and it is nothing but our folly that takes occaſion to ſleight ſuch favours.
Simeon and Levi their ſinne double, 1. The murder of the Sichemites.Now I come to Simeon and Levi, we have their ſpeciall ſin and the puniſhment of it noted.
The ſinne is double. Firſt, They were the Actors of that bloudy and ragefull murder and ſpoyle committed on the Sichemites, in killing Hamor, Shechem and all the Males. They drew their ſwords and went in boldly on the third day when all were ſore, and ſlew all the men they met withall. Iacob doth curſe their rage and anger, and doth abominate the ſame.
It is a grievous ſinne to kill men in a wrathfull paſſion, without juſt warrant and calling from God, indeed to kill one particular perſon is ſinne enough, and calleth for the Sword of the Magiſtrate to cut of the ſinner, how much more to fill ones hands with bloud, and kill as here a whole city or towne.
Murder is a great ſinne.Murder is a ſinne againſt the light of Scripture and of Nature, againſt the Lawes of GOD and every well ordered Common-weale, a groſſe ſinne and palpable, a miſchievous ſinne, wronging the Perſon murdered in his life, the pretiouſeſt thing hee hath, with an irrecoverable wrong, wronging his Friends, wronging the Common-weale, and wronging GOD extreamely in preſumptuous incroching upon his prerogative, to be the taker as hee hath beene the giver of life.
O be thankfull to the living God, that hee hath kept you from this red and crimſon ſinne, eſpecially if any have beene ſo inflamed with rage as once David, that he hath even deſired, and reſolved, and intended, and attempted to commit murder, as it fell out to David, and he hath kept him from it, either by preventing the occaſion, or ſome counſell comming betwixt, or ſome diverting of the blow or the like, O let him be thankfull that he hath eſcaped the fact of murder, as well as be humble, that he hath deſired to commit the fault. Wee muſt not aſcribe to our ſelves the immunity from groſſe ſinnes, and pleaſe our ſelves in our eſtate becauſe of it, but we muſt give God the glory, and loath and abaſe our ſelves and our bad nature, that ſhould fall into them if wee were left to our ſelves, chiefely if nothing have ſtopped us from them but want of opportunity.
And now ever mortifie anger and wrath, and revengefull boyling of heart, for he that nouriſheth wrath, malice, envie in his ſpirit within, ſhall at laſt be carried away ſo farre with that inward diſtemper, that if occaſion offer it ſelfe, he ſhall flame forth into the groſſe act of murder. All corruptions being fed in the heart within, doe gather ſuch ſtrength, that if there be fitneſſe of occaſion they will breake out indeed: O bring not your ſelves into ſuch a temper, that the Divell ſhall have you in readineſſe to make murderers of, if ever hee can fit you with time and place and other circumſtances.
Beware of blouds, beware of blouds, this ſinne teares the conſcience in an hundred peeces when once it is made ſenſible. This ſinne leaves a deepe ſtaine, it begets grievous horrors, and makes the ſoule ſtill fierce in pronouncing evill againſt it, after it hath beene fierce in doing ſo great an evill unto others. Pray to God to preſerve you from it, and get meeke, gentle, quiet, patient ſpirits, which may keepe you from being provoked with wrongs.
And if any of you have tranſgreſſed in this kinde, though not in ſo high a degree, let the example of theſe two incourage him to repent, and make him flie to the throne of grace, that God would worke in him true repentance, and both pardon and heale him. You ſee two young men here drowned in a river of bloud, moſt innocent bloud, by them moſt cauſeleſly and groundleſly ſpilt, you ſee them yet pardoned. Nay they were ſtained with their brothers bloud, whom they conſented to kill, and actually ſould for a ſlave, and yet they be pardoned. Runne to God, hee can pardon many murders as well as one angry word, and will doe it if you ſubmit and convert. He that judgeth himſelfe for his ſinnes paſt, reſolving thoroughly by Gods helpe to reforme his heart and life, and takes boldneſſe to aske remiſſion and ſanctification at Gods hand in Chriſts name, ſhall be pardoned, although the guilt of the bloud of God the ſon did ſticke to his fingers.
But another fault they committed, when their Father in the bitterneſſe of his ſoule and his great feares told them of their fault and their danger,2. They ſhewed no repentance when their Father told them of their fault. they ſhewed no repentance, no feare at all either of God or men, but returned him a ſurly kinde of fooliſh excuſe, ſaying, ſhould he abuſe our ſiſter as a whore. If you frame this anſwer into a due forme of reaſoning, and apply it to the juſtifying of their murder, for to that purpoſe they alledged it, it muſt runne thus. If any man wrong us notoriouſly wee may and will kill him, and there is no cauſe of reprehending us, but hee hath done ſo, for he hath abuſed our ſiſter as an whore, wherefore we doe not deſerve to be reprooved for killing them. Firſt if they had ſlaine onelyonly the raviſher, it might ſeeme to have beene juſtified by this reaſon had it beene good, but Hamor and the other Citizens knew nothing of this abuſe, at leaſt they were not guilty of it, none of them had abuſed their ſiſter. Secondly, who ever made this law, that a man greatly wronged ſhould kill him from whom he had received wrong; ſo their reaſon is naught, and if it were good, yet would it not reach farre enough to juſtifie their deedes.
Here we have two faults, to anſwer their Father ſurlily, and impenitently juſtifying the fault in a kinde of angry muttering at the reproofe; this is a common fault amongſt inferiours, if they be reprehended, they goe away grumbling ſome ſorry excuſes or other being angry within, and ſhewing it as farre as well they dare by mumbling out ſome fond words, ſo as they cannot be diſtinctly heard. This is a kinde of replying to Governours and is a ſinne, ſhewing that there is no ſparke of true repentance for the fault, at leaſt that then that ſparke is even raked up. But if after the heate of paſſion that carried one to commit the fault, a man be told mildly of his fault, and then mumble out ſuch fooliſh excuſes, ſure he is not penitent, and in very deede ſuch mutterers would have their mouthes ſtopped and ſtomacke taken downe with ſmart and blowes. This ſhewes a ſleighting of the Governour as well as not repenting of the fault, I pray you inferiours now you are quiet, conſider how undecent a thing it is, and how ill beſeeming your places? that you may blame it in your ſelves, and condemne it for the future, and ſeeke to get it pardoned. And now learne to doe better, give ſuch an anſwer as theſe young youthes ſhould have done but did not, that is, confeſſe your offences, humble your ſelves, reſolve upon, and unfaignedly promiſe amendment, and pacifie the anger at once of God, your Governours, and your owne conſciences.
And ſee in them a ſecond fault in this one anſwer, a bearing out of themſelves in their ſinnes without feare, ſhame or remorſe, and that upon ſo fond a pretext as this, that they had received a wrong firſt. To continue heardned in a ſinne, ſuch a ſinne, not to be able to ſee the hatefulneſſe of it, not to feele the weightineſſe of it, not to feare the juſt judgements of God and due puniſhments of men, but in ſteede of ſorrow to ſhew ſtiffeneſſe, as much as to ſay, if it were to doe againe I would doe it, and I am not ſorry that I have done it, this is a great badneſſe, and to beare ones ſelfe thus in ſinne upon meere falſe conceits, that have no probability of truth in them, argues a moſt blinde minde and a ſtupid conſcience, and makes the ſinne much more offenſive to God, as ſhewing that the mind is not carried to ſinne on a ſuddaine temptation, but gives it ſelfe to ſinne out of the place it hath given to the beleefe of falſe principles, as theſe had concluded with themſelves, that it was reaſon to kill him that abuſed their ſiſter, and therefore deliberately had reſolved to doe it. Let us take heede to our ſelves, that we be not thus hardened by the deceitfulnes of ſinning.
Now the puniſhment of this ſinne is this,Their puniſhment. They loſt part of the birth-right. that they were minded of it by Iacob, and had not that part of the birth-right ſetled upon them though the next in age that Reuben had forfeited, but were ſcattered and divided in Iſrael, and made to be two of the ſmalleſt and meaneſt tribes, not fit either to command and rule, or elſe to have the double portion, becauſe of their ſmall number. God did afterward turne this to Levi to a bleſſing, but in it ſelfe it was a puniſhment. God cauſeth that for murder and ſuch inſolencies toward the Father, the whole poſterity after them doth fare the worſe in earthly things for their fault, and juſt it is that he ſhould doe ſo, for hee lookes upon Parent and childeren, as upon roote and branch, making but one common bodie where each is a part, and therefore in ſmiting the roote doth bring miſery upon the branches too, and contrarily. O let us take up this argument to fortifie our reſolutions againſt ſinne, ſhunne earneſtly the doing of thoſe evils which may provoke God to ſcatter and diſperſe thine ofspring after thee.
And ſo much of Simeon and Levi, Levies death.onelyonly we have mention of Levies death too, how long he lived and then he died, Exod. 6.15. that he lived 137. yeares.
Now of Iudah in ſeverall, conſider his faults and vertues,Iudah. benefits and croſſes.
His faults were theſe beſides what was common in the matter of of Ioſeph and the reſt. Firſt,His faults, 1. He left his Fathers houſe. that he ſeperated himſelfe from his Fathers houſe, and went and lived with a certaine Cananite called an Adullamite, becauſe he lived neere a place called Adullam, and out of I know not what occaſion, there grew a great and inward friend with him. This was to get out of Gods bleſsing into the warme ſunne, to leave the family of Iacob, and table with Hiram, this was to excommunicate himſelfe out of the Church what in him lay, and to bid adue to God and all his ſpirituall bleſſings.
It muſt be noted as a great fault, for any worldly reſpect whatſoever, voluntarily to transplant a mans ſelfe out of the viſible Church into a profane and unhallowed place where the Church is not. There where you have Gods Word, Gods Sacraments, Gods Name and Gods people, and finde your ſelves ſpiritually edified, there abide though it be with ſome inconveniences to your eſtate, and be willing rather to ſuffer outward dammage then inward, ſhew more love of goodneſſe then Iudah did when he was a prophane young man. After you ſee he returned home to his Fathers houſe, it had beene better not to have departed thence at all.
2. He was led by his eye in marriage.A ſecond fault, being there he is led by his eye to marry a Cananitiſh woman. It is likely without conſent or privity of his old Father, it is ſcarce like he would goe to him to aske counſell, whoſe family he had forſaken.
Beware young men of erring with Iudah, and marrying your ſelves to prophane and idolatrous perſons of your owne heads for ſiniſter reſpects, leaſt the Lord puniſh you as he did Iudah. The youth of Iudah doth a little excuſe, for he was very young when he had his firſt childe, as appeares, becauſe his childe by Tamar viz. Pharez, had two ſonnes at the time of their going downe to Aegypt, when Ioſeph was but 39. yeares, for he was 30. before the yeares of famine came when he ſtood before Pharaoh, and there had beene 7. yeares of plenty paſt after his preferment and two of famine. Now Iudah was Iacobs fourth ſonne, borne about the fourth or fifth yeare of his being in Padan, and Ioſeph the laſt borne there about the 14. yeare, ſo there was ſome 10. yeares ſpace betwixt that, therefore Ioſeph being 39. he could be at moſt but 49. Tamar by whom he had Pharez, was married to two of his ſonnes and ſtaied till the third was marrigeable, that could not be leſſe then ſome 18. or 19 yeares, and Pharez could not be thought to have two ſonnes, but that he muſt be ſome 18. or 19. yeares, which make ſome 32. at leaſt, therefore Iudah when he married muſt be no more then ſome 18. or 19. yeares. His youth therefore I ſay extenuates his fault, but let none of your ages be blemiſhed with ſuch a fault, as was too blameworthy even in the greeneneſſe of his youth.
3. He committed inceſt with his daughter in law.Thirdly he ſinned in committing as he thought whoredome with a profeſſed harlot, but it was indeede inceſt with his daughter in law, who of purpoſe lay to intice him in the habit of a harlot, by the way where ſhee knew he muſt goe; This is a filthineſſe, that a man ſhould ſuffer himſelfe to be ſo farre inſlaved to luſt after a disguiſed harlot by the way, as to ſolicit her, and hire her, and abuſe her. He was at that time a widdower, and the time of mourning for his wife was paſt, and now he made no great conſcience of ſingle whoredome, but God will judge whoremongers, Heb 13 4. 1 Cor. 6.9.and whoremongers ſhall not inherit Gods kingdome.
If there be any amongſt you as bad as Iudah, that makes little conſcience of avoiding whoredome if he may doe it cloſely and without knowledge, and hath abuſed his wealth to hire an object for his unlawfull luſt to worke upon, he muſt ſee his fault in Iudah and repent of it.
And you muſt all be exhorted to arme your ſelves with a reſolution of flying fornication, and of watching over your ſelves, and ſo carefully reſiſting the firſt motions to evill, that you may not be ſo eaſily drawne away and enticed. And ſuch as God hath made of a better temper, then that ſuch an object would ſo ſoone intangle them, and hath not intangled them, muſt acknowledge Gods favour in preventing them from ſuch evills, and take heed to themſelves that they allow not others as bad, revenge, quarrelling, drunkenneſſe, deceit or the like.
Another fault of Iudah was,4. He diſſembled with his daughter in Law. that he diſſembled with his daughter in Law, making her beleeve ſhee ſhould have his ſonne Shelah, if ſhee would ſtay a little till hee was growne up, but never meant to performe it, nor did not goe about to accompliſh the marriage when the young man was growne up, which cauſed her to thinke of a ſharpe and lewd revenge, even to draw him to doe that unlawfully which his ſonne ſhould have done lawfully, raiſe up ſeed to his brother, a cuſtome which was then in uſe amongſt them I know not on what ground, but it ſeemes to be from God, becauſe he did eſtabliſh it by Moſes Law after.
You muſt learne to take heede of counterfeiting and deceiving, making promiſes alone for ſhifts and delaies which you minde never to performe, but alone to ſerve a preſent turne eſpecially in matters of ſome weight. This is flat lying for to ſpeake otherwiſe then my meaning is, to goe againſt the minde and to utter falſehood of ſet purpoſe, as much as any other made lie can be thought to be, yet nothing more common then this, men for an advantage will promiſe and ſay any thing which they never meane or thinke to make good, how can hee ſay hee is a true Iſraelite in whom there is ſo much guile? How can hee ſay that hee ſpeakes the truth that is in his heart? yee falſe promiſing double tongued men, ſee how you be diſhoneſt and unjuſt, and falſe men, and learne to bewaile and amend this wickedneſſe. Now promiſe nothing but what you fully intend, and know that upon good reaſon you may intend to performe, and when the promiſe is made, give it ſeaſonable accompliſhment. Wee muſt reade Stories and Scriptures to ſee and amend, not to excuſe the like faults in our ſelves.
But Iudah ſhew'd a fault or two more in dealing with Tamar, 5. He forgat his owne naughtineſſe, & would have had Tamar burnt.when her big belly ſhewed what ſhee had done, hee forgat his owne naughtineſſe and would have had her burnt. What authority he had in that place I know not, whether he had made himſelfe a member of that towne of Adullam, and had gotten to be a Ruler, but ſhee was accordingly brought forth to be burnt, and then ſeeing the ſignes hee could not deny them, and then blames himſelfe, and the ſentence of burning grew cold, becauſe both or neither it ſeemes were to be burnt. But before hee knew his owne guiltineſſe, hee was glad to have an occaſion of being rid of her, that his ſone Shelah might ſcape her.
Loe what raſh cenſurers wee are like to be of other mens faults, and willing to have them puniſhed, in the meane time forgetting our owne as great offences; Let us learne to be more moderate, and to have the wiſedome to looke upon our owne offences before they be brought to our mindes by ſuch tokens as made Iudah confeſſe his fault.
6. Repented not of his whoredome, but ſought to redeeme his pledge.Againe, when Iudah had committed whoredome, he goes his way never repenting, but all his care is to redeeme his pledge by ſending the kid, which either was of leſſe worth or at leaſt not ſo apt to bewray him, and when the woman could not be found, and that his friend returned aſhamed to make ſo infamous an inquiry, hee ſaid, let her take it leaſt wee be laughed at, ſo the ſinne did not much moove him if he might eſcape the reproach.
It is thus with moſt men, ſuch a ſleepie conſcience they have within them, that if they beare out the fault with ſecrecy, they be not grieved for it, onelyonly reproach by having the buſineſſe knowne would make them ſtartle and be troubled; O if any be ſo affected, he ſhewes that no feare of God is before his eyes.
Let us labour at leaſt to have ſo much truth of goodneſſe left in us, that if we ſhould fall into any groſſe ſinne though never ſo ſecretly and without knowledge of it to any, yet we might be affected with ſorrow in regard of the offence done to God, and ſo fall downe before him and lament it, and confeſſe it, and repent of it before him, and renew our purpoſes of amendment and ſhe for pardon and helpe, which till wee have done wee are not recovered out of the ſnare of the Divell, but ſhall be carried into the ſame ſinne againe and againe, ſo often as he can preſent us with occaſions. He that can let ſinne goe lightly away if no naturall evill follow from it, is either deſtitute of all graces or hath his graces much abated and infeebled by the prevailing of corruption.
Hitherto of Iudahs faults, now his particular good deeds.
His vertues. 1. He returned at laſt to his Fathers houſe.Firſt, he returned at laſt to his Fathers houſe, and dwelt there with his Brethren as a member of his Fathers family againe, when hee made his returne I know not, but that hee did it is moſt certaine.
If any have departed out of the Church and ſociety of good men, let him learne of Iudah to turne backe againe the better way, and to come home to the place where God dwelleth. David was grieved, that hee was forcibly driven out of Gods Inheritance, and wiſhed nothing more then that he might have liberty to dwell in Gods Tabernacles. Let us if we have baniſhed our ſelves from ſuch habitations be carefull to returne with ſpeed from our voluntary wandring.
2. He was ſomewhat humbled for his ſinne.Secondly, Iudah ſhewes himſelfe ſomewhat humbled for his ſinne with Tamar, for ſeeing the tokens he had left with her, and knowing his fault, hee confeſſeth his fault and ſaith, ſhee is more righteous then I. For Shelah was growne up and was not given unto her.
So muſt wee doe, if wee have ſinned and beene an occaſion of others ſinnes, let us juſtifie them above our ſelves and condemne our ſelves more then them, and not bee poſſeſſed ſo with the partiality of ſelfe-love, as ſtill to ſtand in our owne light, denying the fault or laying the blame upon another. True repentance will be ready to blame it ſelfe, but an impenitent heart is witty to caſt the blame ſtill from it ſelfe upon another.
Againe, it is ſaid, hee knew Tamar no more afterwards, and wee reade not of any other wife or childe he had afterwards, ſo that he forbare her becauſe ſhee was his daughter in Law, and forbare to take another wife voluntarily, it is like, in humiliation for this unbridled fact he had committed.
If any have ſinned in unlawfull deeds of this kinde, his care muſt be with Iudah to offend ſo no more, and to be ſo humbled with his former offence, that the conſideration of it may make him temper himſelfe for the future.
Further, Iudah carried himſelfe well towards his Father,3. He carried himſelfe well to his Father. for hee was earneſt to get him ſend Benjamin with them to the Governour in Egypt, and at laſt prevailed by interpoſing his faithfull promiſe to bring him backe againe, as you reade in the Story.Gen. 43.
It is a good thing in an Inferiour to turne away his Superiour from ſtiffeneſſe in an indiſcreet purpoſe, and he hath performed a worthy office, that hath ſo farre prevailed with his ſuperiour for the good of himſelfe and of others, wherefore doe this good deed with humbleneſſe and diſcretion, as occaſion ſerveth.
The laſt good deed of Iudah and moſt commendable,4. He faithfully kept promiſe with his Father. was his faithfull keeping of his promiſe with Iacob, in offering himſelfe to be a bondſlave in Benjamins roome, whoſe abſence he knew would even kill his old Father, ſo that hee was content to take the puniſhment of anothers fault upon himſelfe, rather then falſify his word of preſenting the Lad againe unto his Father. How was love and faithfullneſſe joyned both in one act?
We muſt learne to practiſe even ſo, to love a Parent ſo, as if it be poſſible to prevent his griefe with our owne ſo great a miſery as perpetuall bondage during life.
How much are they to blame that occaſion their Parents miſery by their wilfull ſinnes, and can well enough be content to ſee their Parents goe mourning to the grave, even for their incorrigible naughtineſſe. Sure the affection of good children is farre otherwiſe.
And now children, have a loving pittie to your Parents, and frame your ſelves rather to ſuffer any miſery then the ſight of your Parents pining away in griefe, eſpecially then the procuring of it by your owne miſdemeanours.
Againe, he ſhewed here great fidelity for having given his Word to his Father, that he would bring Benjamin againe to him, he preferres the performing of his promiſe before his owne liberty, and would rather keepe his promiſe with his Father then live at home with him in freedome.
Let us learne to ſhew the like care in keeping our promiſes, even to doe what wee have ſaid chiefely in matters of weight, though wee cannot doe it without great inconveniences to our ſelves, let us keepe promiſe though it be to our hurt.
5. He did couragiouſly beare an evill accident.Againe, Iudah makes a moſt pithy and rhetoricall ſpeech to Ioſeph, for affection will make a reaſonable wit to doe the office of a good Orator. This was a commendable thing in Iudah, to beare ſo ſudden and terrible an accident with ſo much ſtrength of minde, that he could apply himſelfe to take that courſe which was fit and behoofefull, notwithſtanding his griefes.
Let us labour to be of ſo well compact a ſpirit, that extremity of ſudden blowes may not diſable us from carrying our ſelves diſcreetely even in ſuch unexpected accidents. This is a gift that we muſt beg at Gods hands, and the beſt way to get it, is as Iudah did, to ſee God in it, and be humbled before him for our ſins that procured it. And ſo much for Iudahs particular good deeds.
His croſſes. 1. He had two very wicked ſonnes.Now his croſſes were, firſt that he had two ſonnes ſo wicked, that God himſelfe could not brooke them, but even ſlew them for their extreame wickedneſſe.
It is a croſſe that hath befallen many a Father to have very lewd children; Labour what you can to prevent it by being good your ſelves, and carry not your ſelves ſo wickedly as to pull this croſſe upon your ſelves, as Iudah did in running to Hiram and marrying a Canaanitiſh woman; for what could he looke for but that the ſonnes of ſuch a woman and brought up in ſuch a place ſhould proove wicked? And if it doe befall any of you or have befalne you, be indeed humbled by it, but not put quite out of heart. Let it helpe to make your ſelves better if your children be wicked.
His daughter in Law drew him to inceſt when he intended fornication onelyonly.Another croſſe was, that his daughter in Lawes diſcontent drew her to proſtitute her ſelfe to him in the diſguize of an Harlot and ſo drew him to inceſt, when he thought but to have committed fornication.
It is a miſery to be drawne into a more grievous ſinne then one intended to commit; Let us reſolve to commit none at all, that ſuch an addition of faultineſſe may not be put upon our ſinnes beyond our owne knowledge, and if it have befalne us, let us learne to be humbled very much. It is juſt with God to give a man over to a worſe ſinne then he thought of, that is bold to take liberty to commit ſome ſin which he ought not to have done.
3. His ſinne brake forth to his ſhame.Laſtly, God did cauſe the ſinne of Iudah to breake forth to his ſhame, as you know, though hee feared the ſhame more then the ſinne.
And this is ſurely a great puniſhment to make ones evills knowne which he hoped ſhould have beene kept ſtill in ſecrecy. And a juſt thing it is with God to diſhonour a man before men, when hee will diſhonour God by ſinning boldly in ſecret.
And if God have buried any mans faults in darkeneſſe, let him bury them by repentance, elſe they ſhall breake out more reproachfully at laſt day to his utter confuſion. But if God have caſt the dirt of any mans ſin upon his face, and layd his groſſe crimes open to all the world, he muſt make this uſe of it, to be more humbled before God, and improve the griefe that ſhame and reproach will ſtirre in him, to the more hearty bewailing of the ſin that deſerved it, otherwiſe to be greatly grieved, for the ſhame is nothing elſe but a carnall and unſanctified ſorrow.
And ſo much for Iudahs croſſes.His benefits. Now his particular benefits are theſe.
Firſt, he was a man of very good naturall parts,1. He had very good naturall parts. and it ſeemeth excelled his bretheren all but Ioſeph in theſe naturall abilities as is probable, becauſe Iacob truſted Benjamin with him, whom he would not truſt with Reuben, and ſent him before to Ioſeph, and it is moſt cleare by his excellently diſcreete and wiſe Oration, that he made to Ioſeph on the ſuddaine when they were brought backe againe with the cup.
To have wit, good ſpeech, good audacity, and other like naturall parts, is a great favour of God. Thoſe that have them not are to ſeeke for ſo much the more grace, that the preſence of the more excellent may ſupply the want of the meaner. A leſſe wit with more grace doth availe more to happineſſe here in the world then a farre greater wit without grace.
Againe, thoſe that have theſe good abilities, muſt take heede of marrying themſelves and defiling them by being proud of them and abuſing them, but muſt walke humbly, as knowing that they be but common benefits, ſuch as the wickeddeſt enjoy, and things lent by God for which they muſt anſwer. Therefore they ſhould employ them vertuouſly and for good purpoſes, that ſo they may have the true credit and comfort of them. Ah if theſe be ſanctified, how great a luſtre doe they receive from grace, elſe the Divell hath more of them then any man alive, and yet remaineth a hatefull and a curſed creature.
Further, Iudah had a part of the birth-right ſetled upon him,2. Hee had a part of the birth-right ſetled upon him. with a rich countrey and the Principallity of Iſrael, that out of his loynes ſhould come the Kings of Iſrael, and the Meſsiah himſelfe the King of Kings ſhould be borne. For though he committed divers great faults, yet none ſo over-groſſe and palpable as were thoſe of Reuben, Simeon or Levi his elder bretheren. Indeede his fault fell out to be inceſt, but it was unwittingly, for in his purpoſe it was ſingle whoredome not inceſt. God then ſaw it fit to ſettle a part of the birth-right upon him notwithſtanding his ſinnes.
It is a great kindneſſe of God to paſſe by ones unworthineſſe, to give him ſuperiority in bleſſings, though his ſinnes may ſeeme to deſerve the loſſe of them. And though none of us can have that priviledge of being progenitors to the Meſsiah, yet God doth often grant riches and a flouriſhing eſtate and dignity above others, even to thoſe that well-neere equalled others in wickedneſſe. This benefit muſt be obſerved with humble thankfulneſſe.