good as dead at a 100 yeares old It is improbable that there should have beene so great difference of bodily strength betwixt the Father and the Sonne Now from Abraham forward the Holy Ghost maketh his story more large then that of former times We shall follow Gods pen and propound unto you this Father of the faithfull that by doing his workes you may shew your selves his children In him looke to his 1. Birth 2. Life 3. Death For his Birth he was the sonne of Terah borne as some thinke about the 200th yeere of the world some 352 yeeres after the floud but as some thinke 60 yeeres sooner about 1948 of the world and after the floud 298. For his life we will consider his carriage good and bad and the things that befell him good and bad Let us begin with his vertues and good deeds and observe him as an excellent patterne of all vertues and goodnesse that we may profit the better by considering his life more particularly Let us see what vertues and good deeds he practised towards God first and then towards man First for God hee is commended for faith Abraham saith the Author of the Hebrewes by faith called of God c. and Abraham by faith offered up so that faith he had and was called the friend of God as the Apostle S. Iames witnesseth now without faith no man can possibly please God or be his friend So had Abel as we shewed you before so had Noah so had Henoch so had all the godly at all times This grace is the cardinall grace the radicall grace that upon which all other graces grow as on their roote and on which they move as the doore upon its hinges Therefore you that would be called the children of Abram heires of the blessing of Abram come and compare your selves with him and see whether you be faithfull as he was to that end know that faith is the grace by which we beleeve things invisible and supernaturall concerning another life hereafter So the Apostle distinguisheth walking by faith from walking by sence or sight and Faith is said to be the Evidence of things not seene and ground of things hoped for Reason and naturall discourse will informe of things sensible and naturall concerning the present life but the things that are above sence and reason concerning a future life hoped for hereafter nothing doth informe us but faith and faith is that grace by which the soule beleeveth such things It hath three sorts of acts in regard of which it is stiled by three titles Faith of God Faith to God Faith in God Faith of God is that by which we beleeve that there is such a God as indeed he is All conceits of God are not of faith but those apprehensions of him which agree to his being and conceive him to be such as himselfe doth set forth himselfe to be and you shall see what Abraham beleeved concerning him 1. He beleeved that this God was one and but one as the Scripture witnesseth of him He worshipped God he called on the name of God he builded an Altar to God not to gods or more gods but to one God JEHOVAH 2. He beleeved that this one God was True Omnipotent able and willing to doe any thing that he should speake viz. that he was All-sufficient and faithfull as S. Paul witnesseth being fully perswaded that what he had spoken he was able also to performe and Heb. 11. that he was able to raise him from the dead 3. He beleeved that this one God was possessor and judge and therefore also Maker of Heaven and Earth And 4. That he was righteous and would doe righteousnesse in punishing the wicked that lived in sinne and in sparing and being favourable to the righteous man that did study to walke before him in a good conversation Now these be the principall things to be assented unto concerning God Secondly Abraham had faith to God that is he gave consent to all those things that God said because he said them which necessarily followeth from his acknowledgement of the truth power and All-sufficiency of God So doth the Author to the Hebrewes note that it was a land which after he should receive for an inheritance He beleeved that God would give him that land according to his promise and he beleeved above hope in hope that he should be Father of many Nations and it is said that God preached the Gospell unto him saying in thy seed which is Christ shall all Nations be blessed He beleeved that of his seed should come the Messiah which should free mankinde from the curse and make them partakers of the blessing So he beleeved Gods threats against Sodome that God would destroy it with fire Thirdly he believed in God 1. He trusted upon his mercy in the promised seede that for his sake not for the worth of his owne righteousnesse God would be mercifull to him and save him He beleeved in God and this faith was counted unto him for righteousnesse He was justified by this faith as the instrument he did not worke meaning in respect of justification he did not thinke to be pardoned and accepted for the workes sake but beleeved in him that justified those which in themselves be ungodly by justifying he meanes pardoneth their sinnes as it is said Blessed is the man to whom the Lord will not impute sinne for the promise was not made to him by the workes of the Law but the righteousnesse of faith that is the righteousnesse without workes as he described it before Now if you have this faith and all these acts of faith then you are Abrahams sonnes if not in vaine doe you lay title to his inheritance Therefore trie your selves and if you have this faith then know your selves happy if not you are farre from blessednesse you are still under the curse But secondly Abraham feared God True faith will bring forth the feare of God not the passion of feare nor slavish feare nor feare of flight but the feare of caution and warinesse a not daring to offend God as the Lord himselfe witnessed of him saying Now I know that thou fearest mee when thou hast not spared thine onely sonne Loe the feare of God is such a disposition of heart to God-ward out of the apprehension of his excellency and greatnesse and justice that will cause a man not to be bold to dare to omit any worke that Gods Commandement injoyneth him unto and so not to commit any thing that God condemneth I pray you consider have have you this vertuous feare of God Doe your hearts stand in awe of him so that you flie from the offending and displeasing of him as from the greatest of all evils those that have Gods feare before their eyes they are godly like Abraham those that have it not they are wicked as Abram thought the men of Gerar and Egypt to be O labour for
out of the loynes of Iacob and Abraham I cannot say But whatsoever this gesture might meane we note that Abraham trusted his servant and so must all men needs doe in some degree and therefore had need to choose good servants or do their best to make them such as may be trusted How for all the rest of his servants young men fit for warre they were 318. with whom he fought against the Kings that vanquished the Sodomites He did traine them up to warre as was fit and therefore they are called his trained or instructed servants and when hee had gotten the victory they had leave by him to eate of the spoile so that a good man should bring up his servants according to his place fitly to do him service and at least should see that they have foode for them chiefly when they labour and take paines I proceede to Abrahams carriage toward forreiners that were not of his house whether kinsmen or frinmen as we call them he had one kinsman his Cousin german Lot that was sonne to his brother Haran him he loved very well and studied to keepe all good peace and correspondency with him and to remove all contention and for that end when their states were growne so great that they could not conveniently dwell together because being sojournours they were to take up but the waste of the land which no naturall inhabitant had possessed or else to take land for money of the inhabitants if they could spare the same he came to Lot and made the motion of peace and after gave him his offer to choose what part of the countrey hee would as you may read Gen. 13.7 Here is an excellent vertue of so mild and peaceable a disposition that to prevent strife can yeeld to his inferiour in seeking to pacifie him by going to him with peaceable and quiet words and offers and so farre part with his owne right as to give the other the better a great deale rather then proceed to jarres and discontents O that we could all imitate Abraham especially bretheren kinsmen and neere friends and be so desirous of unity and accord as he was not stouting it out as many do with shall I yeeld so farre to him as to goe to him to let him have his way let him come to me if he please and let him yeeld to mee Most of our spirits be so big that they will not bow to any that is a little inferiour no not for peace sake imparting with a little of their right for it But know it is an honour to be able to beare and forbeare he hath the most wisedome and grace that can part with his owne right rather then continue a quarrell if it be not in a matter of very great weight wherein great dammage should come to him or his family by parting with it And know that to stand over highly upon tearmes and not to bate a jot or tittle as some men use in boasting wise to affirme that they will not is a proofe of a man led much by passion and filled much with pride and selfe conceitednesse Hee knowes not the valew of peace that will not redeeme it with bending somwhat even to his inferiour chiefly a neere kinsman The thing therefore J am to commend unto you is peaceablenesse and for that end moderation and lowlinesse of carriage in yeelding a little more then needes to those that ought rather to yeeld to you and certainely the comfort that peace and concord will repay you withall shall prove it a good bargaine so to purchase peace Againe Lot Abrahams kinsman was taken by the Kings that conquered Sodom and Gomorrah and when Abraham heard of it he armed his owne servants and got his confederates to joyne with him and by force of sword redeemed Lot out of their hands as you have the storie Gen. 14.14 15 16. together with all the goods and people of Sodome prudently ordering the battaile by night and comming upon them secretly and unawares Here are three excellent vertues of Abraham First Love to his kinsman Lot Second Courage and resolution that durst fight for him Third Prudence in ordering the whole businesse For you must take notice that Abraham was a little Prince a kind of petty King in those dayes as appeareth by the carriage of Abimelech and others to him and therefore he had warrant and ground enough to make warre against any King State or person upon a just quarrell But first marke his love to Lot although Lot was lately departed from him yet his love to Lot had not left him but he was at cost and labour and hazard to redeeme him from captivity Must not wee learne of him to shew great love to our kinsmen and speciall friends if they be in danger perill and misery even to doe all that according to our places we may to succour relieve and rescue them against wrong violence oppression and like calamities Be charitable and kind kinsmen and bretheren cleave to your kinsmen and bretheren and so farre as you may lawfully and as your places will beare defend maintaine and helpe them against unjustice and injury No man must joyne with his kindred in a sinnefull and unjust cause but in a good and honest and just cause he is not of Abrahams minde that will not sticke to them and helpe them what in him lieth All therefore that desert their friends in honest matters for feare of a little cost or paines or the like are to see that they be not good imitators of this good man nay nor any that doth not according to his place succour the oppressed which Salomon commendeth under a question saying wilt thou not deliver him For must we succour an Asse pressed with a burden and not a brother pressed with a bundle of injuries Againe Abraham shewed courage in this worke for had not hee beene of good resolution he would not have dared to opposed himselfe to a conquering army and a Prince that had held divers other Princes in subjection and now came for that purpose into those parts to subdue those that had cast of the yoake Loe how a good man must be couragious too and not suffer himselfe to be deterred from his duty or any good and commendable worke by feare of danger Courage is such a disposition and frame of mind that will not be daunted by perills and dangers and by evill accidents that he may encounter in the workes that his place requireth but will resolve what in him lies with due resistance to repell them or if they cannot be repelled to beare them Such courage Abraham here discovered such courage do you also shew and exercise let not every shew of danger skare you but goe thorow with good workes whatsoever comes of it It is a good thing to be valiant in battaile where life is exposed to perill and is it not a good thing to be valiant against all other dangers And that you
is worth and so they agree the one also payes currant money in full weight and the other giveth present and good assurance and so here is justice and plaine upright dealing betwixt them O that you would learne of him to bargaine and pay without any over-reaching or tricks either in bidding or asking or other devices that you might shew your selves not to be possessed with the love of money which is the vice of all vices even the roote of all evill But I am sure the contrary driving of bargaines is usuall amongst us that it may appeare we doe not buy and sell out of respect of our duty unto God and the common good but alone out of desire to waxe as rich as we can yea though it be by other mens losses Next consider Abrahams carriage to Aner Eshcol and Mamre First in making a Covenant with them it seemeth to have beene a league of peace offensive and defensive Secondly in making bold with them to crave their aid in his battell against the King of Shiron by whom Lot was captivated Thirdly in allowing them to take their part of the booty though himselfe would not doe it So a good man may and in some cases must joyne himselfe in covenants and leagues so farre as his owne benefit and the benefit of other men requireth it and must use prudence and discretion to keepe himselfe safe not relying on the care of God without care of using meanes Hee may also challenge of others the performance of covenants and must be content to make himselfe beholding to his friends as occasion serveth and not stand too much upon termes of being troublesome to them And hee must also leave his friends to themselves in point of their right and not presse them to those things whereto yet it may seeme convenient to binde himselfe for you heare Abraham saying Let Aner Eshcol and Mamre take their part of the booty though himselfe bound himselfe by oath to take no part of it O that we could carrie our selves so to our friends and not be still pinching to them so as we will part with nothing unlesse they will be perswaded to part with as much It is a most base and abject disposition and carries a relish of excessive selfe-love when a man is so greedy of his owne gaine that unlesse others will beare as great a part as himselfe in such and such things he will hold and keepe and let nothing goe from himselfe But it is a noble and magnanimous part and a signe of true charity when a man will rather put himselfe to losse and yet give others leave to have an eye unto their profit Now see how Abraham carrieth himselfe to Abimelech as you finde it recorded Gen. 21.22 33. Abimelech with his chiefe Captaine and inward friend came to Abraham desiring to make a Covenant of peace and amity with him perceiving that hee was a man blessed of God and prosperous and Abraham condiscended to the motion and makes the oath unto him So should we willingly imbrace offers of peace and concord and covenants of love and amity even if need be to binde our selves therein with a solemne oath for the Lord of Heaven is so great a lover of unity betwixt men that hee is well content his holy and great name should be used as a bond or obligation to tie them faster and surer together When therefore a lawfull oath is required of us for the assuring of others that we will deale faithfully in any part of our duty we shall not doe well to refuse such an oath but must informe our selves by the practise of so good a man as Abraham of the lawfullnesse and usefullnesse of such an oath only that we be carefull to deale uprightly and sincerely both in taking and in keeping our oathes Yea when an oath is ministred to binde as to forbeare all wrongfull carriage and doe good in our places we should be glad to have our consciences firmely tied in such cases Further note that Abraham dealeth plainely with Abimelech and reprooveth him concerning a well of water which the servants of Abimelech had violently taken away from Abraham So must wee deale freely and plainely with our neighbours and friends in expostulating such and such wrongs as may fall out to be done unto us by them and theirs and must not lay the matter up in our mindes so to keepe our selves estranged from them For it may so come to passe that we may finde that it was without their privitie and against their will that such bad measure hath beene offered unto us as it fell out in the matter whereof Abraham doth complaine to Abimelech But we must be sure Beloved in all occasions of such complaints to temper our anger and keepe our selves in so good tune that we breake not forth into words of choler and discontent tending to provoke and exasperate them with whom we deale in such cases but do it with gentlenesse and mildnesse of speech that quiet words may pacifie wrath if any be stirred not grievous words stirre up that which was ready to goe forth of it selfe Yea when a just and reasonable apology or excuse is used by any upon our complaints we must be ready to accept of it and to be satisfied that we may not prove our selves to be of an implacable disposition Yea we see that Abraham dealeth also bountifully with Abimelech for it is said v. 27. he gave him Sheepe and Oxen when they made a covenant so men that have wealth must be free handed and free hearted and ready to bestow convenient gifts and presents upon those whose favour they would keepe and to whom they would have it manifest that they resolve to be fast and sure friends Nothing lesse be seemeth a wealthy man then niggardlinsse and close-fistednesse whereby he is so held in captivity that he cannot willingly let any thing goe from him but what he cannot keepe though he would Indeed bounty is chiefely to be exercised to the poore and needy but yet so that in due time we must learne to practise it by a free giving to our equals also and those that stand not in absolute neede for gifts are fit meanes to expresse the lovers good will as well as to supply the wants of the receivers Lastly Abraham sets apart 7. Ewe Lambes and when Abimelech demanded the reason he tells him that he should receive those Lambes at his hand in testimony of his acknowledgement that Abraham had digged that well and that the right thereof appertained to him So we should in wisedome learne to make all matters cleare betwixt our selves and others in cases that have beene in controversie that so wee may cut of all occasions of heart-burning or contention for the time to come and that though wee put our selves to a little cost for the setting of things in stable peace betwixt them and us The last part of Abrahams good carriage is to strangers which
his appointment shee was a good huswife and helpefull unto him in the overseeing of his great family shee was every way contentfull and pleasing unto him and a little too obsequious in being content for his sake to say she was his sister Wherefore let this first benefit be noted and let those that have it confesse it with praise and thankes to God and let those that have it not as yet learne to seeke it at Gods hands knowing his readinesse to exercise his goodnesse upon all men in all ages if they feare and obey him as well as upon Abraham in his time Secondly God gave Abraham children also First he had Ishmael by Hagar then in due time he had Isaac by Sarah the sonne of the promise the sonne of his old-age besides a godly and dutifull sonne that inherited the promises and the blessings with him and in whom the covenant of God was established Hee gave him also many other children by Keturah which had also children in his life time Children are a blessing of God chiefly if they be good and vertuous willing to be ruled by their parents These are the inheritance of God when they grow up as Olive plants round about ones table and the Psalmist saith blessed are they which have their quiver full of them they shall not be ashamed when they speake with their enemies in the gate These comfort him in their childhood and are a delight to him when they be young these are a staffe to his old-age In them his name liveth when his person is dead and they be as it were branches springing from himselfe as a roote and making his house to flourish and be greene So God blessed Abraham in the fruite of his body Let all those therefore whom God hath blessed with this blessing see Gods good hand to them and praise him for it Indeed to be a parent of many and towardly children if it lift up the heart to God and occasion our hearty thankefulnesse unto the Lord is a speciall favour Those that have it must see Gods good hand in it and those that have it not must seeke it of God and walke before him obediently that they may be capeable of it Next God gave Abraham good servants for they all hazarded themselves for and with him in the battaile fought with foure victorious Kings and helped him to redeeme his brother Lot out of captivity and submitted to be circumcised and to be taught and instructed Had they not beene loving and couragious Abraham could not have accomplished his desire for his kinsmans deliverance But especially he had one exceeding faithfull servant religious diligent discreete carefull of his businesse and one in whom he might put his trust for the well ordering of his goods and for the dispatch of any affaires committed to him You see his carriage in the 24. of Genesis He was cautelous and warie in taking of his oath and would not sweare rashly He was carefull in observing his oath after he had taken it He made use of his masters goods and the power which his master had given him over his family and goods to finish well that great worke of taking a wife for Isaac He commended the matter to God with earnest prayer He followed it thoroughly and brought it to passe effectually He made a good choice for Isaac and made hast to returne to his master and bring him backe the fruit of his journey with good successe No doubt it was a great joy of heart to Abraham when he saw Eliezer returning with so good speed from Padan-Aram and bringing backe with him so sweet and choice a Virgin for Isaac according to the earnest desire of Abraham Let all masters marke Gods dealing with them in their servants and if he please to store them with many good servants or with one or two alone of excellent parts and graces let them even praise God for it considering how great a vexation it is to be crossed with servants of a contrary disposition which will be unto him even as smoake in his eyes and as vineger to his teeth And let all that desire such a blessing take the same course that Abraham did that is labour themselves to be good masters and to command and teach their servants to feare God as Abraham did and to shew themselves loving kind and liberall to them But further Abraham had a good kinsman Lot that consented to beare him company in a holy pilgrimage and was easily wonne by his wise dealing to keepe peace and amity with him though some little breach began yet it was soone made up betwixt them and Lot and he lived in good peace and concord together No doubt this also gladded Abrahams heart and proved a speciall consolation unto him If God have given any man such a religious and godly Cousin or Kinsman let him make much of him and be a kind Kinsman as Abraham was Yea the Brother of Abraham Nahor though he continued in the land of Aram and went not out with Abraham yet was in his kind a good Kinsman too for he rejoyced to heare of Abrahams welfare and intertained his servant courteously and most readily sent his daughter to him so long a journey into a farre countrey to be a yoake-fellow to Isaac his sonne to the no small comfort of Abraham and Isaac both Herein he shewed mercy and truth to Abraham as the servant spake and did the office of a good and loving Brother If God afford such blessings to any that he hath a loving wife and courteous Brother ready to gratifie and comfort him he must observe it with thankes and those that would have the good hand of God to stirre up their Bretheren to shew them due respect must even walke upright and before God that he may reward them as he rewarded Abraham But another blessing Abraham had too he met with very faithfull friends who were confederate with him and did most carefully observe the conditions of friendship and amity for you see they did readily joyne with him and helped him in his warre against the forenamed conquering kings and were instruments by their valour to redeeme Lot and to vanquish those conquerours This is a most desirable benefit to have true and trusty friends and allies that will sticke to him in his need and hazard themselves for him and joyne with him in his good cause and not prove like unto a leg out of joynt or a broken tooth when occasion serves to imploy them and use their labour or hazard for his benefit Doe you not think that Abraham rejoyced in the fidelity and amity of his associates Doe you not thinke that he blessed God for it and did account himselfe very happy in enjoying three such noble and worthy confederates Let us encourage our selves to obey God and to forsake our country and kindred at his command for cannot he repay and repaire that losse easily by raising us up even in
a strange countrey those that shall as heartily love us and as faithfully cleave to us as any kinsmen in the world Feare not to forsake friends for Gods sake for hee can easily cause you to find as good in a strange countrey if need so require as any you may leave behind you in your owne countrey And if any have in his owne countrey or abroad met with such friends he must attribute it to the wise and good providence of God over him and with solid and sincere praises acknowledge it carrying himselfe friendly also to them and shewing himselfe as willing to grant a benefit to them in fit season as ever he was to receive a benefit from them for hee that hath friends saith Salomon must behave himselfe friendly Let us yet consider another mercy Abraham had good esteeme and reputation an honest and honourable name amongst the men of Heth where he lived so that they all loved and respected him as appeareth Melchisedech loved him and came out to meet him and blessed him and gave him bread and wine for himselfe and for his troupes Abimelech used him curteously and though Abraham and Sarah both had somewhat too grossely overshot themselves in dissembling that Sarah was his wife and that way indangered him to a great sinne and brought some heavy hand of God upon him and his house yet he shew'd himselfe affable and bountifull restoring him his wife and not so alone but giving him gifts and commanding his people to forbeare all injurious carriage to him and his wife and granting him leave to dwell where he would in his countrey and after repairing to him desiring his friendship he acknowledged that God had blessed him and was with him and requested that a Covenant might be made betwixt them two and that in the solemnest manner Was not this a signe of great respect and love in him to Abraham and was it not a singular comfort and credit to Abraham and a signe of Gods great favour to him to incline the heart of such a person to him Yea in what repute and credit he lived appeareth in that the Hittites honoured him called him a Prince of God and were ready to give him leave to make use of any of their choisest Sepulchers to burie his wife in and Ephron the Hittite a man of good esteeme amongst them at first word did frankely offer to give him his field which he desired and at first condiscended to sell it him for a reasonable price So God gave Abraham good will and credit where he came and amongst all even high and low Let this also encourage all men to serve and obey God He can give them a good name and good favour every where vertue piety and goodnesse shall winne good esteeme and kindnesse from men that be not utterly slaves to sinne so farre as it is good for Gods people to enjoy They must indeed if God see fit to try them by that crosse endure disgrace and hatred and causelesse malice and reproach but so farre as Gods Wisdome judgeth it beneficiall for them he both can and will incline the hearts of all to respect and regard them to love and honour them He will make them to be honoured and favoured of all with whom they live Feare not therefore to serve God but cleave to him and obey him you see his bounty how he can and will requite his faithfull servants And those that finde the good hand of God going with them in this kinde that they be respectfully and kindly entertained that they have a good name and loving kindnesse with all men except perhaps some vile and base persons that they be cordially and heartily loved that men speake well of them wish and doe well to them and are glad and ready to gratifie them they must acknowledge Gods goodnesse in this mercy and rejoyce in his love that doth turne the hearts of men unto them and praise honour and love him the more for the praise honour and love they receive in the world We must prepare our selves to meete with ill usage ill will ill language but when wee meete with good then we must confesse that the Lord our God is the ruler of all hearts and blesse his name that causeth us to finde favour with men as David did with Saul at first with all Israel and with Achish one of the Philistine Lords King of Gath that gave him honourable entertainement in his Court. Now another temporall blessing we observe to be granted to this good man and it is three or foure times noted in Scripture Gen. 13.2 Abraham was very rich in silver cattell and gold So Gen. 24.35 The Lord hath blessed my Master greatly and he is become great and hee hath given him flockes and heards and silver and gold and men servants and maide servants and Camells and Asses and 25.6 Abraham gave gifts to the sonnes of his Concubines He could not have inriched them if he had not beene rich himselfe So God fulfilled his promise to Abraham and he was a very rich man as well as very good Riches are in Gods hand hee hath them in abundance He is able and ready to grant them to his servants Indeed they be but doubtfull blessings if a man have not power to use them well they will be more hurtfull to him then profitable But so farre as the perfect wisedome of God sees that they will be beneficiall to them wisedome shall bring them also in her hand and fill the houses of her admirers with them also Let Gods people learne therefore to trust upon him for their outward estate for though he make not all his children rich for it is not good for all yet he will not see the meanest of them to starve for then he should not answer that bountifull and mercifull title of a Father by which he loveth that his servants should call him and call upon him Incourage your selves therefore in all holinesse righteousnesse and vertues for sure the Lord that filled the house of Abraham and made him so wealthie and great a man will not neglect to give you foode convenient for you and to supply you with necessaries And let those that have houses goods and wealth in abundance learne to use them well to see it is Gods gift and to use them as stewards to praise God for them to make them a meanes of knitting their hearts more sure and fast to him in love and obedience and to imploy them bountifully liberally and mercifully as Abraham no doubt did that they may lay up treasure for themselves in Heaven and that by well-doing they make them friends of the riches of iniquity Wealth honestly gotten mercifully and bountifully used and moderately enjoyed is a great mercy of God If God make you rich doe you shew your selves to be good as well as rich or else riches doe not make a man the better that hath them neither can they make his life much more comfortable
yea it doth appeare often that riches are laid up for the owners thereof for hurt And these be the benefits temporall which Abraham had for himselfe a good wife good children in their kinde and one religious good servants good friends good name good favour and great wealth to which add one particular benefit a great and famous victory over foure great and conquering Kings as the Holy Ghost telleth us Gen. 14.15 he pursued them he divided himselfe against them he and his servants by night and smote them and pursued them to Hobah and brought backe all the goods and Lot his brother and his goods and the women and his people An absolute victory was obtained by Abrahams wisedome and valour God gave him the wisdome God gave him the valour God gave him the successe The Prophet Esay sets forth Gods goodnesse to Abraham in generall as a sure argument that God will shew the like mercies to his people in after times bidding them looke unto Abraham and Sarah and saying Isa 51.2 I called him I blessed him and increased him and 41.2 3. He setteth forth this very benefit in magnificall phrases saying who raised up the righteous man from the East called him to his foot gave the nations before him and made him rule over Kings gave them as dust to his sword as driven stubble to his bow hee pursued them and passed safely by the way that he had not gone with his feete God would have his people take notice of this mercy in saving Abraham and making him victorious to assure them of his like love in defending them and giving them victory over all their enemies even the whole Church and each particular member thereof He that sheltered Abraham was with him gave Kings before him shall not he declare his love as much in future ages to his people Surely he is the same for ever Let this comfort us against all those that rise up against us But what did God for others for Abrahams sake First he blessed Lot the more for Abrahams sake and as it is noted Lot that went with Abraham had heards and after when God destroyed Sodome he thought of Abraham and delivered Lot also So God for a good mans sake will blesse and helpe even his friends and well-willers and those that belong to him shall be much the better for him according to the promise that he had made saying I will blesse them that blesse thee And for Abrahams children he blessed Isaac and gave him great outward things yea gave him also grace and made him heire of the Covenant and continued the Church in his house giving him a sonne in the life time of Abraham For Abraham had Isaac at a hundred and lived 175 yeares and Isaac married at forty and had Esau and Iacob at sixty so Abraham lived to see those two sonnes about five yeares old and gave outward things to Ishmael and abundance to him that Princes came of him in likelihood during Abrahams life time and he sent away his sonnes by Keturah with great riches and you know that even after Abrahams death God honoured him still by calling him his friend in many places and for his sake did great things for his sonnes after him in many generations Thus you see how worth the while it is to serve feare and obey God what abundant blessings he grants what honour and same even after death though all Gods people have not all these outward things in like manner bestowed upon them yet they have that which is sufficient for them and those that finde their friends and children happy in outward respects must observe Gods hand to be thankfull Yea we must all take notice of Gods like dealing with many of his people whose posterity flourish when they be dead some in goodnesse as well as goods and some at least in earthly respects and leave a good name behinde them so that many yeares after their decease their names are honourably mentioned and all men count them good and faithfull servants of God The name of the righteous is had in everlasting remembrance whilst they live and when they die God shewes himselfe gratious and bountifull to them even in temporall blessings oftentimes as well as spirituall But if any want these outward benefits they must consider of themselves whether their sinnes doe not deprive them thereof For sometimes such mercies are denied to Gods people to chastize and keepe downe and roote up some vices in them David was crossed in his children to correct his fondnesse and to chastize his adultery and murder Salomons posterity was brought low to chastize his Idolatry If in outward things the Lord seeme carelesse of his people they might easily finde by searching that some evill carriage of theirs hath caused him to chastize them in this life that by being brought to repentance they might not be destroyed and perish in another world and so much for these temporall benefits Now for spirituall blessings the first was that God called him out of his Countrey and Fathers house from the Idols of his Fathers house for they served false gods there Iosh 24.2 and acquainted him with himselfe the onely true God No greater blessing can befall a man here then to be called from a false religion to the true religion so that his heart be inclined also to the practise of the true religion and that he be effectually sanctified as was Abraham Wee must looke that wee have this mercy of effectuall calling Indeed from Idols and such kinde of false gods wee are called or rather we have beene kept from following them at all but ah are we called to walke before God in holinesse and righteousnesse not alone turning from darkenesse to light from a false religion to the true but from the power of Satan unto God that is from serving the Divell in a wicked life to serve God in an holy life If we be not so called we are not sonnes of Abraham and outward blessings will doe us little good If we be then wee have cause to rejoyce before the Lord our God with exceeding great joy for he that is so called happie is he This is a mercy of mercies to be a Saint by calling one whom God hath so wrought upon by his Spirit that his outward call hath wonne him from the state of corruption to the state of grace And if any finde not himselfe so called or finde it doubtfull to himselfe whether he have beene so called yea or not let him earnestly seeke to God for it and if wee would know whether we be called yea or not compare our selves with Abrahams Call Gen. 12.1 God had said meaning before his Fathers death before he dwelt in Charran saith Steven for though because Terah was the Father the departure is ascribed to him yet God gave the call first to Abraham and he acquainted his Father with it and so his Father went out and he with
the riches of the whole world If Abraham had enjoyed this whole world and not this sweete entercourse with God his life would not have beene halfe so comfortable and happy but if his estate had bin never so poore and meane in outward things yet would this sweete fellowship with his Maker have made him happy and blessed enough Spirittuall good things are the chiefe and principall blessed is the man whom God pleaseth to take for his owne to call to himselfe to strengthen in faith to make more and more certaine of his salvation This is the blessing of Abraham that comes unto the Gentiles by faith in Jesus Christ This poore and afflicted Saints enjoy as well as rich This seeke this labour for by indeavouring to walke with God and by being upright If any say But alas I want this I find not God shewing himselfe to me in his ordinances I find him not setling my heart I Answer If hee have called thee out of sinne to a good life and that thou indeavourest to follow him he will in due time shew himselfe unto thee feare it not and the longer he seemes to deferre the revealing of himselfe the more abundant and exceeding great shall the comfort be at last God will not faile to blesse his people with spirituall blessings and comfort them with spirituall comforts if they walke before him in sincerity I proceed to tell you of good Abrahams crosses which if you compare them with Isaacs were much greater then his if with Iacobs they seeme in some respects much lesse But if you consider them simply they were some of them exceeding heavy to beare Wee will ranke them into a certaine order First God put him to suffer an heavy crosse at his first call as many times also he doth many of his servants His kindred and his Fathers house were all Idolaters and God saw that he should have had much adoe to have maintained himselfe and the truth of his religion if he should have continued amongst them Wherefore hee caused him to leave that place and those persons and to goe into another land which he should shew him according as in the Psalme the Prophet speakes to Pharaohs daughter forsake thy kindred and thy fathers house and this affliction often assaileth the Saints of God at their looking towards true piety when they begin to forsake sinnefull courses and to looke towards Heaven though they change not their countrie for a new habitation nor leave their fathers house to goe into a region farre distant yet their fathers house falleth out with them they cease to be friends to them and they feele that which sometimes our Lord hath foretold a mans enemies shall be those of his owne house yea father hates the sonne and the sonne the Father For a mans inward and neerest friends are more weary of him then then any other because having occasion of conversing with him they more see his piety else as Owles are more offended with the light and because wanting that commerce in evill and vanity which once they had they are more displeased at the change We must learne therefore whosoever mindeth to follow Christ and be his Disciple learne to love him above all persons yea as himselfe teacheth us to hate Father and Mother even to hate them I say that is to be willing to part with them as if we hated them for Christs sake And as here the Lord so provided for Abraham that he wanted no friend in any place where ever he came a forreine countrey afforded him as much welfare as his native soile could have done so whosoever shall loose any such thing for Christs sake shall be sure to receive in this life an 100. fold that is an hundred times more good and comfort then those things or persons could have afforded yea many times also a larger measure and greater number of outward things and outward friends This was the first crosse of Abraham leaving his countrey see next what he met with in Canaan another countrey in respect of his estate and the persons that were dearest to him First for his estate God gave him no possession no not the bredth of a foote but made him travaile up and downe in tents without either certaine house or any inheritance This is a crosse too and a thing little pleasing to flesh and bloud to be of a fleeting condition not knowing where he shall dwell next month or next yeare to be without house or home that he can call his owne by which God taught Abraham to use the world as though he used it not and to set his heart more upon the things above because he had so little setlednesse in the things below The people of God must be content to be rowled as it were up and downe from place to place to be in the Earth as in a Sea in which they shall be tossed now hither now thither and have no fixed dwelling almost and our Lord Christ after he was a Preacher was accustomed to such a kind of Pilgrims life now in Iudea now in Galilee now in Caesarea now in Cana now in Decapolis hee had not an house to lay his head in S. Paul was likewise accustomed amongst other miseries to beare this of having no certaine dwelling place If God call any of us to such a condition it must not seeme much to us to eate the bread of such worthy men nor to pledge them in the same cup. Hee whose soule is not glewed to the world can well endure this kind of tumbling none other will unlesse hee be a man that loves to wander Now for the persons neere to him first his Kinsman then those of his family One and onely one Kinsman he had with him that wee reade of Lot In him he suffered two troublesome crosses First upon occasion of a trouble that fell out betwixt the servants of Lot and of Abraham they were faine to part habitations Their riches were so great that the land affoorded not roome for both their herds and flockes hence the herdsmen and shepheards on both sides had occasion of jarring about places of pasture One would have his cattle here another would have his and so variance grew Abraham saw that this variance would proceed farther and farther and to prevent mischiefe gives Lot his choice where hee would dwell so saith the Scripture they were separated a man from his brother This no doubt was tedious to Abraham that Lot and he might not be neere neighbours at once for the event after made it appeare how deare Lot was unto him and therefore after Lots departure the Lord appeared unto Abraham to comfort him as taking notice what a trouble it was unto him And this kinde of crosse doth fall out to men either increase of riches or want of it or some thing falleth out that causeth they must be separated from their speciall friends or some unkindnesse and jarres grow betwixt them that their
agreement is not so cordiall and hearty as it ought to be But the next Crosse in Lot was worse for in the spoile of Sodome he was spoiled and taken captive by those that tooke the Sodomites captive This comming to Abrahams eares pierced him indeed that his loving Cousin who had beene brought up in his house with him and had borne him company in all his peregrination from Vr till almost that time should fall into the hands of so cruell enemies should have his cattell and goods seized upon and himselfe and wife and children made slaves and bondmen This affliction is usuall enough in the world Much misery and distresse befalls them to whom wee wish well and we suffer in their sufferings whom naturall affection doth so indeere us unto as that wee cannot but have a fellow-feeling with them in their distresses as the members of the body suffer by consent But a second evill that I had almost forgotten pinched Abraham in Lot for Lot lost all in Sodome and went and dwelt in the Mount and there lay with his two daughters and begat of each of them a sonne This was no doubt noised abroad it came to Abrahams eares and filled his heart with a great deale of griefe that such a man as he had taken Lot to be and found him to be after God had afflicted and chastened him and also shewed him mercy and delivered him should runne into so monstrous and unnaturall sinnes as to commit incest not with one of his daughters which had beene farre too much but even with both of them one after the other This I say pierced Abrahams soule to thinke of he could not but be sensible of all the bitter reproachfull taunts that the true religion of God would suffer for this crime of Lot The sinnes and crimes of those that are deare to us and the reproach that followes thence both upon themselves and sometimes upon the truth of God which they professe must needs breede much heavinesse unto good men and sometimes the providence of God so disposeth of things that the people of God shall be humbled so as Paul saith God would humble him he feared when he should finde many impenitent sinners in Corinth and it had brought anguish to his heart that the incestuous man had not alone so shamefully offended but also beene tolerated by the Church as no doubt also the heare-say of Rubens incest was a great vexation of heart to Iacob when the report of it was brought unto him Now see what Abraham suffered in his owne house in respect of his wives and children First his wife Sarah a good woman and deare to him was twice taken away from him once by the King of Egypt and after by the King of Gerar and he could not but be grieved at it so much the more because it came to passe by his owne default and sinne and because shee was so taken away as that it was likely every day that shee should have beene married to another man or at least have beene made a minister to serve his lust What an anguish was this thinke you How did this gaule his heart when he abode alone in his Tent and Sarah was not in hers when he lay alone at home and Sarah bare him not company yea when shee was perhaps in the bosome of another man to whom he had betrayed her by his cowardly feares and dissembling it scarce befalleth any of us to meete with such a crosse in his wife But secondly Sarah his wife was barren shee had no children fruitfullnesse and shee were parted as the Holy Ghost noteth This affliction hath befallen many good women and it was so much the more bitter to Abraham because he did not intend to take any other woman but that at last Sarah when her selfe was now by meanes of age past all hope did earnestly perswade him unto it To be childlesse is a crosse wherewith some are exercised but to Abraham it was a worse crosse then ordinary because the want of a childe was to him the want of salvation too for himselfe and all Nations were to be blessed in his seede So that if hee had had no sonne hee could have had no Heaven and nothing stood as a stronger objection against his being saved then his being childlesse Barrennesse with this aggravation comes not to any of us and if God had not eased this burden to Abraham by often renewing the promise of a child unto him doubtlesse it would have afflicted him sore But another crosse in Sarah upon occasion of Hagar there fell out a great jarre betwixt him and Sarah and shee that ever before had shewed her selfe a dutifull and respective wife now brake forth into much tartnesse and passion with him eagerly and wrongfully charging him to maintaine Hagar against her and to be the cause of her stubborne and contemptuous carriage This sounded harshly in Abrahams eares and this language was tedious to be so rated by Sarah it made him thinke the case strangely altered Indeed he by his wisdome calmed the tempest very soone it continued not long but it was a soure thing for the time many a man hath the same trouble for matter but more frequent and more lasting A wives passions are an husbands sufferings her anger and discontent and brawles with maides and men and children sometimes fall upon him and shee is ready causelesly to quarrell with him when she is displeased with them this crosse is so much the more tedious by how much a man doth more affect and love his wife and sometimes too it is aggravated by this that hee hath some way beene an occasion of it though unwittingly But lastly Abraham buried Sarah she died before him and he was faine to part with her unto the dust This calamity falleth upon many men to bury their wives but to many it is not a calamity they know how very quickly to make this affliction nothing by a speedy bringing in of another but to Abraham who loved Sarah and had long lived with her it must needes be matter of sorrow and so the Scripture witnesseth saying Hee rose up from before his dead whether hee had gone before to mourne and weepe for her These things he suffered in his wife Sarah Now in his Concubine Hagar first her ill carriage to Sarah was surely a griefe to Abraham when two such persons fall at oddes hee that is a common friend to both suffers in both The custome of Poligamie is weeded out of the Christian world so that men now are happier then to be vexed with the mutuall brawling of two Antagonists as I may call them but now the contentions of neere friends do fall out somewhat bitter sometimes to them that love both so well that they know not where to take part Secondly When shee was now great by him she ran away from him and Sarah and carried the fruite of his body away with her This no doubt
grieved Abraham he tooke her alone for desire of of-spring not to satisfie lustfull desires and now when she promised seede and his heart was raised up with expectation of a sonne to have all his hopes dashed by the quarrels that Sarah had with her she being gone away and hee knowing not where to have her nor how to procure her returne nor what was become of her nor of his child wherewith she went and which was deare unto him even now before he saw it in the world This surely put him to much griefe and sorrow This crosse is not very usuall to have a great bellied wife runne from a man but if such a kind of desertion shall befall any either hee must be very respectlesse of his wife or else it would be a corrasive unto him But a worse crosse or as bad befell him after for at last the Lord made him to divorce Hagar and to send her quite away never againe to live with him This was as bad and worse then to burie her If God do even separate a mans wife from him either his affection to her is little or else his griefe for her will be much but hee had Sarah his first wife and that served to mitigate the putting away of his superadded woeman So you see his domesticall afflictions in his wife now consider what hee suffered in his childeren 1. In Ishmael whom hee had first hee was faine to banish him or excommunicate him whether you will or both this was an hard thing to him hee had but two sonnes and now hee must thrust one out of his family for ought that hee knew never to see him againe Hee must adventure him to the wide world and send him abroad with his mother in all probability of reason to starve or begge hee knew not whether Would it not grieve and trouble any of you to send a pretty youth about a douzen or ten yeares old out of his house without any thing but a bag and a bottle not knowing what hee would doe or whether hee must goe yet God tried Abraham thus hee must learne to trust Gods word without meanes and above hope The promise was that God would make him a great man and now God began to performe promise by seeming to make him a begger If God seeme to threaten us with beggerie in our posterity wee must consider that such a crosse seemed to bee rushing upon Abraham but God found meanes to make that sonne great to whom hee was not suffered to give any thing that it might be made evident that it is easie with God to inrich a man cast out and destitute of all friends But Abraham had another sonne see the crosses that befell him in Isaac First hee waited long for him before hee had him To be long deferred from enjoying a thing promised and hoped for is a burden somewhat tedious if a man have not faith and patience in some good measure and quantity Thus God tried Abraham hee lived twenty five yeares after the promise of a large ofspring before he imbraced the same which the promise pointed to How could wee brooke the deferring of a promise twenty five yeares But when hee had him was the last triall and worst of all hee must take him and ride with him a long journey of three dayes to a certaine mountaine and there hee must offer him up to God for a burnt offering here God tried Abraham to the quicke Hee must denie naturall affection in killing a sonne so deare unto him and that at this age If God see fit to have him why did hee not call for him when hee was a young childe before hee had filled his heart with so intense love and earnest expectation If hee will have him now why cannot hee send some disease to fetch him but the Father must murder the sonne so nature must give place to Gods commandement Hee must also denie his credit in the world and expose himselfe to most harsh and in shew just censure of all men yea of his familie and of his wife Sarah too whose griefe for her slaughtered sonne must needes cause her to lade her husband with grievous complaints and in appearance also righteous Yea hee must in some sence contradict and crosse even faith it selfe by slaying him in whom the Lord had said unto him In Isaac shall thy seede be called Thus faith must conquer nature conquer credit and conquer it selfe which also it did in Abraham For hee considered that God was able to raise him up againe from the dead from whence in a figure hee had received him So it seemeth good to God to put his servanrs hard to it and to require such things at their hands as cannot but bee very difficult unto them Thus you have heard of Abrahams life now at last hee died in peace and in a good old-age after he had lived 175. yeares not so long as his Fathers and fore-fathers God still shortening the age of man usually that he might put them and us in minde of our latter end and make us carefull to prepare for it continually * ⎠* THE NINTH EXAMPLE OF SARAH HAGAR AS Abraham is called the Father of the faithfull so it is also said to Godly woemen concerning Sarah whose daughters yee are as long as yee doe well c. So that shee is honoured with this title of being the mother of beleevers as hee was the Father Having therefore set before you the example of Abraham wee proceede to consider the example of Sarah his wife Let us see 1. Her birth 2. Her life 3. Her death Concerning her birth her Father is knowne her Mother is not knowne Shee had the same Father with Abraham not the same Mother for so he telleth Abimelech saying Gen. 20.12 Shee is indeed my sister the daughter of my Father not the daughter of my mother and shee became my wife For as yet God had not forbidden to marry with any of the kindered of ones flesh as after hee did so that as yet hee might lawfully take his sister by the one side to be his wife the consort of his bed and shee was borne 10. yeares after Abraham for it is noted that when Isaac was borne shee was 90. yeares of age and he a 100. So was she 10. yeares younger then himselfe and he exceeded her in age 10. yeares as it is meete though not necessary that the husband be somewhat elder then his wife Gen. 21.5 Abraham was a hundred yeares old when his sonne Isaac was borne to him Gen. 17.17 Shall Sarah that is ninety yeares old beare so it is manifest that there was the difference of ten yeares betwixt Abraham and Sarah And this is all we have to say of her Birth Now concerning her life wee will looke into her carriage good and bad and then to the things that befell her good and bad First then for that which was good in her in
is not sensible of the contrary both in it selfe and others too and it is but little sensible of it that is but little grieved for it If you say our land is not like Sodome that wee should live in it so as Lot did there I answer God be thanked in some things it is not and in publike the faults breake not out that there were done openly but many of the sonnes of Sodome are bare-fac'd amongst us and wee looke upon them without remorse You must be sorry that you have not beene more sorry for the publike iniquity Surely if a scourge come it shall take you away with the rest because you have not shewed your zeale of Gods glory and detestation of sinne in the rebellions of the rest And now set you to it set you to it it is said that Lot did put his soule upon the racke he was an actor in this sorrow he put himselfe upon it I say he was even willing to exercise himselfe in grieving for their naughtinesse and he strove to make his sorrow piercing O you must labour to doe this as well as any other good worke to chafe and grudge and be furious against such a sinner and such a sinner to jest scoffe and gird or raile and bitterly inveigh against such and such sinnes be such straines and flashes of wit and anger as may be found in men of no true holinesse but to get alone and even sell over himselfe to sighing mourning and lamentation for the common sinnes that are every where runne into this can hardly be ascribed to any thing but true piety if the sinnes be such as doe not in any particular respect touch a mans selfe in way of wrong and injury Indeed to grieve for such sinnes of others may seeme in some respect as a more difficult thing so a more sure signe of truth then to grieve for ones owne sinnes you shall see men driven to teares for their owne offences in respect of shame or losse and sometimes terrour of heart but grieving for the common sinnes can hardly proceed from any thing but charity to them as they be men and hatred against sinne as it is sinne If a meere friend of our owne have offended wee are so tender of his reproach because it is somewhat linked with our owne that many men can blubber for it exceedingly O let us love the Common-wealth so well and the state of mankinde as to yeeld some of our sorrow to quicken us in prayer against their sinnes And now a third good deed of Lots is hee was hospitall in that unhospitall Citie you know hee entertained the Angels Herein he did follow the steps of his Unkle Abraham it is a good thing when a man carries the vertues which hee hath seene amongst his friends as it were home with him or about him whethersoever hee goes and becomes a practitioner of them in all places Of Lots hospitality you may reade Gen. 19.2 3. he intreated the Angels whom he tooke for men to lodge in his house and gave them the best entertainement he could yea and hazarded himselfe to defend them from the insolent attempt of the brutish Sodomites This is a worke worthie to be imitated to be given to hospitality forget not to entertaine strangers use hospitality one to another without grudging Gajus hath this commendation that he was the Host of the Church Rom. 16.23 and a Minister is expressely commanded to be hospitall This is a rich mans duty I meane his that hath some indifferent proportion of wealth he that hath but one bed or roome must lie abroad himselfe or sit up all night if he lodge strangers But of those that have to spare the Lord requireth a free communicating of what they have to others May not wee be strangers may not our children and neere friends be strangers will not our hearts tell us that it would bee a very ill part in them that should in such case neglect us But I am to commend unto you a kinde of hospitality somewhat of another nature a stranger of any fashion by meanes of Innes which it seemes that age did not know is able to be hospitall to himselfe with his money even to buy all things needfull but alas you have poore neighbours and kinsmen in the same Towne or neere hand inhabiting O invite them to your houses make them cheerefull with a good meale now and then that have little provided at home This Hospitality hath beene formerly much practised at this season of the yeare and certainely it is a fit season to practise it If wee would shew our selves glad for our Lords comming into the world let us refresh his poore members that they may rejoyce with us Some men be not rich enough to invite many of their wealthie neighbours but many be of so much ability that they may well invite those of lower ranke to whom their owne ordinary provision will be better then a banquet to some wealthier persons Let Lots example commend unto you this hospitality Another good deed we have of Lot He went out and earnestly yet lovingly and gently intreated the Sodomites to desist from their villany My Brethren I pray doe not so wickedly and againe to these men doe nothing for therefore came they under my roofe Gen. 19.7 8. He would faine have stopped these miscreants from their abominable attempt If we see men rushing into sinfull courses wee shall doe a good office of charity if with all good termes and gentle language we disswade them from wickednesse If wee must reproove after a sinne sure wee must disswade aforehand Eli disswaded his sonnes from persisting in evill Abigail disswaded David from murder what sinne wee hinder not to our best power that we cause to be written in our owne score and inwrap our selves within the guilt of it Who would not intreate his neighbour hard not to drinke a cup of poyson If therefore any man have done the contrary instigated others to sinne and egged them forward rather then held them back surely his offence is great he hath beene not alone a helper but a father of the fault and unlesse hee repent must answer for it as much as the principall But though you have not forgotten your duty in so high a degree as to moove others to evill yet if you have so much neglected your duty as to forbeare to disswade and hinder them either out of carelesnesse or feare you are to be humbled for it as an effect of want of love and zeale And now I pray you doe this good office often if you see a man going about an evill thing take up Lots words and say I pray you Brethren doe not so wickedly intreate him to forbeare the doing of the like for the future A loving intreaty will sometimes proove of great efficacy Had they beene any but Sodomites Lot should not have beene so churlishly rejected If you say I shall but loose my labour I answer
for hitherto we have looked alone into certaine aggravations of them First to make a man drunke this is a grievous sinne a purposed lying in waite to overcome another with wine or strong drinke is a foule fault it hath its originall ever in some further evill intention either to laugh at the offenders or otherwise to wrong them as here and draw them to some wickednesse or inconvenience which else they would not be drawne unto He seekes mischiefe to his neighbour that seekes to spoile him of his understanding and makes him a beast that he may draw him to beastly deeds Come now and consider your selves if none of you have thus sinned against your bretheren He is worse then a drunkard that is a maker of drunkards a man may be drunke of meere weakenesse but it is wilfulnesse that causeth another to be drunken He loves this sinne more that causeth it in another then hee that commits the same himselfe If any of you have so sinned against his brother he is a very lewd man and must answer for that sinne before God with more severity then the person that hath beene drawne into it by his meanes Much repentance therefore is required of such an offender In keeping himselfe sober for an evill end hee is worse then if himselfe had beene drunken for company These two sisters did keepe themselves free from excesse that they might better abuse their owne reason to worke upon their Fathers unreasonablenesse Had they beene all overcome of wine incest had not so easily followed from drunkennesse but now that the man is swallowed up of wine and the woeman not so they prevailed more easily to make their Father lewd It is a drunken sobriety that is directed to uncleanesse they would not be drunken because they desired to be filthy Some men boast that themselves have borne their cups wherewith another hath beene overcome but that sobernesse makes them greater offenders then if they exceeded measure in drinking Wherfore you must blame your selves with exceeding detestation of your selves if you have abused a thing otherwise vertuous to make another man more vitious Thou mad'st another to take cup after cup that when he had lost his wits and thou kepst thine thou mightest better prevaile to draw him unto further wickednesse thy sobernesse was as bad and much worse then his drunkennesse O that you would see and lament your extreame ungraciousnesse in this abusing both wit in yourselves and want of wit in others But now Lot is drunken and fitted for any wickednesse the two Sisters in their turnes goe to bed to him and solicite him to abuse their bodies and prevaile with him because he had not reason to know what hee did Incest is a most unnaturall crime yet the wicked nature of man is apt to runne into it and that wilfully O what a filthy heart hath a man and woman that can transgresse all the dictates of reason to satisfie impure desires No person comes amisse to lust the Father will serve as well as another man when the lewde desire hath prevailed they care not with whom the fault be committed so that it be committed Have none of you given way so farre to libidinous desires as to mixe your selves unlawfully and without marriage with those to whom you might not have drawne neere no not in the warrantable imbraces of Matrimony Is there not some incestuous man or woman amongst you yea some that hath not out of weakenesse but purposely run into incest The crime is not so often committed in so high a degree but yet sometimes it falleth out in the world that men may learne there is more evill in their nature then they would have beleeved but that experience teacheth it we have not another example of it in Scripture but here are two at once that wee might learne to know how bad a nature we have And so much for their sinnes common to both making their Father drunke and then going to bed to him for matter and for manner purposely and without remorse and without any sorrow after for when they had borne children they give them such names as prooved that they rather boasted of the crime then bewailed it Ammon the sonne of my people Moah of my Father as if they had rejoyced at their happinesse in being with childe by their owne Father It is a cursed thing to sinne more to be so hardned as not to lament it afterwards most to make a mans selfe glad of it Their speciall sinnes are the elder perswades to the sinne then gives a bad example and after againe incourageth her Sister and the younger yeelds and followes O see this naughtinesse and take heede Hitherto of Abrahams sonnes servants and wives and one of his children and of his Kinsman Lot his Wife and daughters Now of some others that lived with him first his confederates Aner Eshcol and Mamre secondly Ephron the Hittite thirdly King Pharaoh of Egypt fourthly King Abimelech Then of the Kings that did take Lot and so of the Sodomites Now for Aner Eshcol and Mamre they were three Brethren Hittites of whose birth and death nothing is revealed but in their lives two things are recorded deserving our observation and imitation First they were friends and confederates with Abraham appeares Gen. 14.13 Secondly they did faithfully performe the office of friends and confederates For the first these three Brethren were in league with Abraham joyned in a Covenant with him for mutuall helpe of each other against any that should wrong any of them Their league it may seeme was offensive and defensive It is a wise and good part to live in friendship with godly men and to be knit to such in covenants of amity peace and mutuall helpe as Hiram King of Tyre was in covenant with David and with Salomon his sonne after him and it is recorded to his praise that hee was alwaies a lover of David For by this meanes great benefits are brought unto a man First he shall see their good conversation and heare their wise words and enjoy their good counsell and their godly prayers and so be in possibility to be wonne to goodnesse by them at least to a vertuous and civill conversation through their meanes for hee that walketh with the wise shall be made wise as he that walketh with sinners shall be made worse by them He that commeth where sweete spices and ointments are stirring doth carry away some of their sweet savour even though hee thinke not of it so shall a man receive some savour and taste of goodnesse from good men if hee live friendly and familiarly with them Againe the Lord had undertaken with Abraham to be a friend to his friends and an enemie to his enemies and to blesse them that blessed him as well as to curse them that cursed him Wherefore in entertaining friendship with them a man doth interest himselfe into some degree of Gods favour and blessing according
provocation to him How many miseries might wee escape by so speedy an observation of Gods hand and purpose and a ready yeeldance to him Pray we to God to give us such a quicke sight such a stooping disposition He that gave it to an Heathen man will much more give it to a Christian And if any of you have beene stoute against God Pharaoh-like let him abhorre himselfe that hath shewed lesse piety then this Pharaoh did It is a proofe of some softnesse of heart to be driven from sin even by great plagues Another vertue in him was that he used Abraham kindly for his sisters sake so was she reputed then and by that meanes he grew in riches abundantly Favourable dealing with a man for his friends sake especially for a faire sister a kinswomans sake is a kinde of bastard curtesie and may befall a man given to lust yea many times the kindnesse of such is more wonne by such a motive then by any better deservings Let us doe the same thing but on better grounds let the beauty of vertue make us esteeme and countenance those that shew it more then a beautifull Sister or Kinswoman but better be loving to a good man even upon such a sinister respect then not at all to be courteous to him Another thing wherein this man dealed well was that he dealt not over harshly with Abraham but lets him goe without offering injury unto him in anything hee had He doth not take his life from him as Abraham feared he would have done nay nor his servants nor his goods nor any part of them but takes order for his safe passage and conduct out of his Countrey Let us at least so moderate our anger that if it draw us to a little unkindnesse and sourenesse of carriage which is one degree of revenge yet it may not cause us to leape over the pale of justice and to use unrighteousnesse and cruelty against those from whom we have received injury So Pharaoh was not so farre transported with anger though perhaps he might have beene able to have done it and it may seeme at first sight that he had cause of doing so But it seemeth that the sence of Gods great plagues had made him begin to see that God was a deare friend of Abrahams and that he should have incurred further wrath for wronging him in other things wittily whose injuries God did prosecure so severely even when it was done ignorantly and unwittingly We ought to have more feare of God before us then any King of Egypt Deale justly therefore let men goe from us with all they have make not bold to wreake your teeme on any man by sending him away without his owne But it is to be noted that God plagued Pharaoh for his doing hurt to Abraham though beyond his knowledge even with great plagues you see that sometimes unwitting sinnes make God very angry with men when done against his deare and faithfull servants in things neere and deare unto them for he is a Father to them and full of compassion and pittieth their case when they sigh and mourne before him O with how much heavier evills will he plague them who wittingly and of set purpose doe wrong them How shall his anger burne against presumptuous and wilfull sinners when such heate ariseth upon occasion of sinnes of meere ignorance Take you heed of causing his wrath to arise against you for such crimes sure his sword will cut of for such faultes if it wound and cut deepe for the farre lesser And againe see that even plagues sometimes are sent to doe a man more good then hurt even to keepe a man from such sinnes as but for them he would have committed and to make him see and leave those which he did live in before and not observe It was a benefit to Pharaoh that he was so scourged I conceive that this Pharaoh was not a man sanctified for then God would have warned him by dreame or some other way as hee did Abâ—melech rather then by severity of plagues but it is a kind of favour to any man to be kept from sin even by heavy plagues Surely the Lord will doe as much for his owne people as for the Egyptians rather drive them out of their sins by sharpnesse of blowes then that they shall live and die in them and perish Happy is that smart or paine that prevents a greater hurt The Lord had rather his people should suffer any thing then continue in sinne to their destruction their outward fame troubles him not so much as their inward wickednesse Therefore if you find by experience that Gods hand hath restrained you from much evill and your owne soules can say such and such a sin I should never have seene never have left if God had not by his scourges and blowes even forced me to open mine eyes and see them and to cast them away even as it were against my will be you thankfull to God for such chastisements learne to say as David It was good for me that I was afflicted that I might learne thy righteous judgements Will not men pay well for a plaister that hath a vertue to cure the sore though it put the member to smarting paine Surely he doth not hate sin according to its hatefulnesse that hath not learned to be glad of any affliction which keepeth him from sin or drawes him out of it And now if any of you doe lie under heavy plagues let him become an humble suiter to God to vouchsafe him as much goodnesse as he pleased to grant unto this Pharaoh even to shew him the cause for which he smiteth and to give him notice of his faults and power to reforme them we might hasten our deliverance out of calamities if we would turne them to this purpose * ⎠* THE THIRTEENTH EXAMPLE OF ABIMELECH ANother man is mentioned living in Abrahams time with whom also Abraham had occasion to converse Hee was a King ruling over a city called Gerar in the countrey of the Philistins In his countrey Abraham sojourned you have the story of him Gen. 20. 21. v. 22. ad finem Of his birth and death nothing is recorded But in his life we must observe First His fault Secondly His good deedes Thirdly His crosses Fourthly his Benefits One fault alone of his wee reade of viz. that he tooke Sarah to him minding to make her his wife we see him offending in the same kinde that Pharaoh King of Egypt was noted before to have offended in Hee was too too libidinous and over-taken with an inordinate affection to beauty Hee had wives enough before yet when one stranger singularly faire did come into his countrey he would needes take her to himselfe and that not so much by perswasion and intreaty as by violence and strong hand for so much seemeth to be signified by the word hee tooke her hee sent and tooke her hearing of a beautifull person and having
Ghost appointed the Parents to be carefull of preserving the tokens of the maidens virginity that they might be able to prove it against the slanders of her husbands evill tongue if he should after report that he found her not a maide but withall he appointed that if the woman could not prove her selfe to have been a Virgin she should be brought out and publiquely stoned at her Fathers doore Deut. 22 13. You see that God would have the daughter put to death which should be bold to prostitute her selfe to any other men and then deceive one that had not knowne her and thrust her selfe upon him as if she had been a Virgin as much as if he had ordered that such a defiled maiden should not marry any other but him that had defiled her unlesse first she had made the matter knowne unto that other Now what care should be taken to preserve chastity the heathens may teach us who for meere credit sake used diligence in this matter and it should be a shame for Christians not to exceed Pagans in any point of goodnesse Let me therefore speake unto you young maidens and require you to follow Rebekkah in this kinde keep your selves pure suffer not your selves to be won away with any solicitations for all occasions of sin Be not haughty in conceit of your own strength to withstand any allurement but feare God and beseech him to keep you by vertue of his feare else many a boasting maiden hath been forced out of her own experience to confesse that this offence cannot be prevented by braging I say therefore let the feare of God and an humble heart and a carefull shunning of evill opportunities be the preservers of your chastity And if any of you have been corrupt and vitiated though it be knowne to none but God and your selves see that you be greatly humbled and truly penitent for it The custome of many is if they can conceale themselves in this kinde and that they prove not with childe to the publique reproaching of themselves before men not at all to grieve for the sin committed though it be neverthelesse abominable in Gods sight because of such concealing it yea some there be that adde murder also to filthinesse using meanes of abortion to themselves or of hindering themselves from conceiving by wicked reaches and devises But the all-seeing eyes of God do discover their lewdnesse and will make their offences knowne to all the world and that so much the more to their disgrace and destruction by how much they have declared themselves to be more wicked in fearing men and not God Indeed if the matter come to open knowledge they weep and take on shewing evidently that ignominy goeth nearer to their hearts than sin and that they care not how lewd they be if their lewdnesse come not to light But I say be you carefull to prevent secret sins in this kinde and tender the health of your soules more than the credit of your names and undoe that sin by unfained repentance which will else make you odious to God though you hide it never so closly from men And let Parents also cary a watchfull eye upon their daughters not giving them liberty to range up and down at unfit times to unfit places lest it befall them as it did Dinah Iacobs daughter when shee gave her selfe leave to gaze abroad to see the fashions of the daughters of the countrey And I must also speake to young men which goe a wooing to young maidens that they suffer not themselves to be so far transported with unlawfull and unruly desires as to pollute those before marriage or assay to solicite them whom they pretend to love so as to make them their wives If they love them let them keep them so worthy to be beloved and enter not into Gods Ordinance through the devils Portall as I may call it O be not so wicked so injurious to the maid and the friends of the maid with whom you seek to make affinity as to lay a snare and blot upon your selves and the kindred and parents of your selves and of the Virgin to whom you pretend love and good will but enter purely into Matrimony that the blessing of God may accompany you in Matrimony And so much for Rebekkahs chastity she came an unspotted Virgin to the bed of marriage Now further she was a painfull and a curteous maid for she came out with her pitcher on her shoulder to draw water at a common Well and did not think so much of her labour but that she was ready to draw water and fill the troughes till a number of Camels had drank their fill and curteously let down her pitcher to give the man that was a stranger to her to drink and of her own accord offered her service to water his Camels too Learne you maidens to be painfull learne to be curteous by labour you should keep your bodies in good health and your mindes also free from vices and evill desires and by curtesie you shall shew your selves to be of a good nature willing to be serviceable and so shall win love credit and good esteeme but an idle churlish person that makes her selfe sick by her sloathfulnesse and by her backwardnesse to do service shewing that she is good for nothing but to trick up and pride her selfe becomes loathsome to God and man Be not idle be not nice and dainty be not sowre and churlish these things will cause you to inherite as much disgrace as Rebekkah did inherite honour and good will Let me commend unto you the vertuous example of good Rebekkah dresse your selves as it were at her glasse and adorn your selves with her vertues This Story you may reade at large Gen. 24.15 and so forward reade it consider of it and take it forth into your lives and learn to live according to the worthy presidents which the word of God commendeth unto you The custome of the world and the corruption of nature will perswade you rather to pride nicenesse sloathfulnesse and discurtesie but we must take heed of following our own naughty nature in the sinfull fashions of the world She is a Christian indeed that is wiling to live according to the Scriptures Now consider another vertue of Rebekkahs she was willing to bee ruled by her friends in marriage and when they had given their consent to Abrahams servant for the marrying of her to Isaac she also consented and said I will go with the man Gen. 24.58 So should all maidens yeeld themselves to the government of their parents and friends in this matter that they may with more assurance comfort expect the blessing of God to make their lives comfortable in mariage by giving them love favour in their husbands eyes and bestowing upon them good husbands at least if they meete with such as be not what they ought they may with more contentednesse patience undergo the crosse when it comes not with a sting
if they have just cause to contend with them Brethren should wish all prosperity and welfare to their sisters and brethren and to their children after them even that they may grow strong and mighty in the world for carnall men having but a carnall minde and affection can wish no better but carnall benefits unto their friends and kindred and these they ought to wish heartily and to procure also so far as opportunity shall be offered But now it is time that we shew Labans good carriage to Iacob the son of this his sister a long time after First hee doth lovingly entertaine him also when hee came unto him but even in a poore and naked fashion nothing so richly provided nor attended as the forenamed servant was in the former narration Iacob came all alone and with nothing almost but his staffe in his hand but yet when hee had faithfully reported to him both who hee was and what occasion drove him in such manner out of his Fathers house hee receiveth him with all curtesie For it is noted Gen. 29.12 13 14. That when Rachel had heard of Iacobs mouth who he was and had acquainted her Father with his comming hee hearing this tidings of his sisters sonne ranne to meete him and embraced him and kissed him and brought him to his house and when Iacob had certified him of his matters hee answered him lovingly saying Surely thou art my bone and my flesh that is bee not troubled for these things I acknowledge thee to bee my kinsman and I will carry my selfe towards thee accordingly Loe how a man voide of true religion may yet have good naturall affection to his kinsman and that though he finde him in somewhat a poore case and destitute of things needfull And doubtlesse it is a vertue and deserveth praise to stand so disposed unto ones kinsmen or kinswomen that are as Laban could say Our bone and flesh Nearenesse of blood requires some speciall love and respect to those to whom nature hath so nearely united to us Every man promiseth himselfe kindnesse from such persons and therefore the common phrase of the world hath entitled them friends by a kinde of excellency because they should be forward to performe all loving and friendly offices Another vertue in Laban is that of his owne accord hee doth offer wages or recompence unto him for his worke for perceiving him to be of an industrious disposition that knew not how to passe his time idlely though in a strange place and withall skilfull and understanding in matters of such nature as Labans calling stood upon viz. in Cattell hee sayes thus unto him ver 15. Because thou art my brother that is kinsman Shouldest thou serve mee for nought that is that were an unreasonable thing indeed and therefore tell me what shall thy wages be Loe he would not deale so unjustly with his kinsman as to take his labour and service for nothing but is willing to give him such convenient satisfaction as he should demand This is such a point of righteousnesse and equity as even nature it selfe doth teach and a meere naturall man not too much over run with worldlinesse of minde may practise towards others For seeing every man must make himselfe the measure of his dealing with his neighbour and that it cannot but seeme unrighteous to any man if he bee driven to worke for nothing surely he cannot but conclude that himselfe also is bound to recompence the labour and service of another And this justice was so well knowne to Laban and hee had so much goodnesse remaining in him afterwards too that hee continues to exercise it after Iacob had finished his fourteene yeares service and was now to make a new bargaine as you shall reade Chap. 30. ver 25. and 35. For when Iacob requested his good will to returne home because hee knew how faithfully hee had served hee acknowledges his painfulnesse and trustinesse and his good successe too and therefore requests him to tarry with him and makes him this offer saying Appoint mee thy wages and I will give it and when Iacob made a reasonable motion that for the clearing of his innocency and preventing of all mistakings hee might have for his wages the speckled and spotted amongst the Goates and the browne amongst the Sheepe that should after bee yeaned hee meaneth he agrees to the condition and so Iacob was willing to serve him on these termes Here you see justice in Laban hee is willing to give his servant due wages for his worke This point of equity is written in nature and little goodnesse is left in him that doth not know and follow it So you have Labans just dealing with Iacob Now looke into a third thing commendable in him and that is when Iacob offers to serve him seven yeares for his younger daughter Rachel Chap. 29. ver 18 19. He consents to the motion saying It is better that I give her to thee than to another man and so bids him abide with him that is I will give her thee on this condition and not only so but hee puts upon him the elder daughter and so makes him his son in Law in both of them That which was faulty in this passage we shall speake of anon when we come to mention his faults but this was a good thing in him that he liked so well of Iacobs carriage that he was willing to bestow his daughters upon him It is a matter both of prudence and honesty too to like so well of the vertue and good qualities of an honest and good man as to be willing for these things sake other matters not too too much gain-saying to make choice of him for a son in Law The qualities of a man are principally to bee regarded in the choice of a sonne in Law and yet hee is not truly discreete and wise that doth not looke unto this thing in the choice of an husband for his daughter A person painfull diligent thrifty and of good carriage and sufficiencies is rather to bee taken than one destitute of these qualities though hee bee farre more high and rich It is the husbands selfe that will make the Wives life either most miserable or most happy and Laban did well in making such a choice and never shall he repent the match that findeth these things in him with whom hee matcheth but without these things in the person the state and quality of the man in other respects cannot hinder but that a little time will make both Father and daughter too unwish the bargaine they have made How let us see what was good in Laban in the very cloze of all with Iacob as you have it Chap. 31.44 ad finem He layes by all anger and discontent and considering the nearenesse that was betwixt them hee made the motion of entring into covenant with Iacob and so they solemnly ratifie the covenant by setting up an heape of stones and feasting upon the heape and eating
wirh him 2. Dealeth plainely with him 3. Hee dealt bountifully with him Abrahams good carriage to strangers Heb. 13.2 Abrahams faults before his calling James 3.2 His first fault idolatry Abrahams faults after his calling 1. Weakenesse of faith 1 Sam. 27.1 Exod. 6.12 2. A carnall feare of death Psal 118.6 Psal 23.4 3. He dissembled 4. He drew Sarah to sinne so farre as to indanger her chastity A double ignorance 5. Abraham had two wives 3. Abrahams benefits 1. Temporall 1. For himself 1. A good wife 1 Pet. 3 6. A good wife a great blessing Prov. 18. â—2 Prov. 9.14 Prov. 31.10 11 2 He had children Psal 127.5 3 He had good servants especially one 4. Abraham had good kinsmen 1. Lot 2. Nahor 5. Abraham had faithfull friends Prov. 18.24 5. Abraham had a good name Eccles 5.13 A great and famous victory Isa 41.2 3. 2. God did doe good to others for Abrahams sake 1. Blessed Lot and delivered him 2. Blessed Isaac giving him goods and goodnesse He gave also abundance of outward things to Ishmael Shewed favour to him after his death Psal 112.6 Abrahams spirituall blessings 1. He was called from a false religion to the true Gal. 3.8 2. Spirituall blessings 1. God made him gratious promises 2. Appeared to him many times to renue those promises 3. He entred into a covenant with him and his seede after him Abrahams crosses 1. He changed his countrey and left his fathers house Psal 45.10 Mat. 10.36 2. Was uncertaine where he should dwell 3. Suffered crosses 1. In Lot his kinsman 4. His wife Sarah was twice taken away from him 5. Sarah was barren 6. There fell out a great jarre betwixt him and Sarah 7. Sarah died before him Gen. 23.3 8. He suffered in Hagars ill carriage to Sarah and in her running away being with-child 9. Hee was made to divorce Hagar and send her quite away 10. Hee was forced to thrust Ishmael out of his family 11. Hee was crossed in Isaac many wayes Heb. 11.19 Abrahams death 1 Pet. 3.6 Sarahs birth Her life 1. Her vertues 1. Her faith Heb 11.11 2. Shee obeyed her husband Gen. 18.6 1 Pet. 3.1 1 Pet. 3.6 3. Shee reverenced her husband A double feare Gen. 18.12 1 Cor. 11.3 7 â— Shee was a loving Mother and nursed Isaac her selfe Gen. 21.7 5. Shee apparelled her selfe modestly 1 Pet. 3.5 1 Pet. 3.3.4 1 Tim. 2.9 10 Sarahs faults 1. Shee was weake in faith Gen. 18 12. Ver. 11. Ver. 14. Heb. 11.11 2. Shee being â—ngry â—alâ—ely accâ—sed her husband Gen. 16.5 Verse 6. 3. Shee was somewhat too rough with Hagar 4. She dissembled at her husbands request 5. She lyed Sarahs benefits 1. Shee vvas a holy vvoeman 2 Shee had a godly and rich husband that was well esteemed 3. Shee had a godly childe 4. God delivered her twice out of a misery into which she had cast herselfe Sarahs crosses 1. She was barren a long time 2. Shee was sleighted by her maide 3. She was taken from her husband into the house of Pharaoh and Abimelech Her death Her age onely of all women is mentioned in Scripture Hagar nothing in Scripture of her birth or death It is probable she feared God and why Her life 1. Her Vertues 1. Shee was obedient to her governours 2. Shee told the truth Gen. 16.8 3. Shee submitted her selfe to her Mistresse aâ— the Angels commandement 4. Shee was thankfull to God for his goodnesse in bringing her home to Abrahams family 5. Shee was patient 6. Shee was carefull to provide her sonne a convenient wife Sarahs faults 1. Shee grew proud 2. Shee ranne away from her Mistresse Her benefits 1. She was one of Abrahams servants 2. Shee had the favour of her Master and Mistresse Ephes 6.3 Tit. 2.9 Pro. 14 35. 27.18 3. She received great mercies from God 4. Shee had Ishmael and a promise concerning him Her crosses 1. Sarah used her hardly 2. Shee and her son were cast out of Abrahams family 3. Shee saw her sonne ready to die with thirst Gal. 4.21 Ver. 22. Ver. 23. Ver. 24. Ver. 25. Ver. 26. Gal. 4.29 Keturah Ishmael His Vertues 1 He was outwardly conformable and obedient to his father 2. He submitted himselfe to his father to be banished out of his house 3 Hee ioyned with Isaac in his Fathers funerall 4. He was ruled by his mother in marriage His faults 1. He mocked his brother Ephes 5.4 2 Was a wilde man 3. Hee was a quarrellsome fellow Gen. 16.12 His Benefits 1. Deliverance from two great dangers 2. God provided water for him when hee was ready to die for thirst 3. God himselfe gave him his name Gen. 21.17 Joh. 9.31 4. He prospered much in the world His death See Ainsworth on Gen. 25.17 Eliezer The Scripture saith nothing of his Birth and Death nor of his faults His vertues 1. He proceeded warily to an oath 2. Carried himselfe well to Abraham 1. Hee used speed in performing his oath The iourney was about 300 miles Mat. 5.33 Psal 15.4 2. He served his Master religiously 3. He praised God for his good successe 4. He was discreete 5. He had a care of his Camels 6 Was diligent and made hast about his businesse Col. 3.22 Ephes 6.5 His benefits 1. God gave him a godly Master 2. He had his favour 3. He was a true Christian 4. God prospered him His crosse Hee was a bond-man Abrahams Contemporaries Lot His death is not mentioned in Scripture His vertues He was a righteous man 2 Pet. 2.8 A twofold righteousnesse Gal. 3.21 22. The righteousnesse of the Gospell is twofold Lots particular vertues 1. He left his owne Countrey and Fathers house 2. Hee was troubled at the evill conversation of the Sodomites 2 Pet. 2.8 Psal 119.136 So in drunkennesse 3. Hee was hospitall Heb. 13.2 1 Pet. 4.9 Christmas 4. He intreated the Sodomites to desist from their villany 5. He sought to deliver his sons in law 6. For a good while he kept close to his Unkle Abraham His faults 1. He chose to dwell in a fertile place among sinfull men 2. He continued to dwell in Sodome among great sinners 3. He offered his two daughters to the Sodomites Rom. 6.2 4. He lingred in Sodome till the Angels tooke him by the hand Job 2.4 6. Hee was twice drunken His benefits 1. God gave him repentance 2. He and his were delivered out of the burning of Sodome His afflictions were foure Lots wife Her benefits 1. Delivered from Captivity 2. Delivered out of the burning of Sodome Her sin shee looked back to Sodome Her punishment Lots daughters had no vertues their vices 1. They agreed together about two grievous crimes Gen. 19.31 Qui semel verecundiae limites transiluerit graviter impudentem esse oportet Their owne sinne they make their Father drunken Their speciall sinnes Abrahams confederates Their vertues 1. They were friends to Abraham It is a good thing to be a a friend to the godly Prov. 13.20 Mat. 10.22 Acts 28. 2.
incest Laban The Scripture saith nothing of his birth or death His Parentage His life His civill vertues 1. He vouchsafe curteous entertainment unto Eliezer 2. He gave him an honest and good answer Neither by faire meanes nor by soule 3. He speedily dismissed him 4. Was loving to his sister made a feast to his neighbours and friends Gen. 29.21 22. 5. He lovingly entertained Iacob when he came unto him 6. Of his own accord he offered Iacob wages for his worke 7. He was willing to bestow his daughters upon him 8 He quickly laid downe his anger and made a covenant with him 9. He sheweth himselfe loving and kind to his daughters and grandchildren 10. He made a feast at the marriage of his daughter 11. He tooke notice of Gods blessing as the cause of his prosperity 12. He forbore what God forbad His faults 1. He was an Idolater 2. He loved Iacob in a worldly manner 3. He cousened Iacob 4. He looked doggedly upon him because he hindred his wealth though without any wrong 5. He pursued Iacob with an hostile minde 6. He falsely chargeth Iacob with stealing his Idols 3. His benefits 1. He had a good son in law 2. He was rich 4. His crosses 1. His daughters and grand children went far from him 2. He was troubled at Iacobs prosperity His death Iacobs children Reuben what it signifies Gen. 29.3 Simeon what it signifies Levi what it signifies Iudah what it signifies Gen. 30.18 Issachar what it signifies Zebulun what it signifies Dan what it signifies Nephthali what it signifies Gad what it signifies Asher what it signifies Ioseph what it signifies Benjamin what it signifies Dinah what it signifies Who she was No good thing is spoken of her Her faults 1. She went into the City to see the daughters of the countrey 2. A young man saw her and lay with her The sonnes Their common faults 1. All of them were bad except Ioseph and Benjamin Gen. 37.2 2. They all beguiled Hamor â—he Sichemite Gen. 35. Deceit is a great sin Prov. 6.10 18. 26.26 Rom. 3. 3. They all consented to the murder of the Sichemites 4. They hated their brother Ioseph 5. They lied cousened their old Father The use of all Their common goodnes 1. They all strove to comfort their Father in his great sadnesse 2. They were dutifull to him in going down to Egypt and not taking Benjamin with them 3. Their benefits 1. They had a godly Father and themselves were pillers of the true Church 2 God saved them all from a great danger 3. They had store of riches 4. Ioseph nourished them in the famine Their crosses 1. In danger from Esau when children 2. In danger at Shechem 3. Felt a famine and were roughly handled by Ioseph Reuben 1. His faults Gen. 35.22 1. He committed incest with his Fathers Concubine Incest is a great sin 1 Cor. 5. 2. His vertues 1. He wisely disswaded his Brethren from killing of Ioseph 2. He was fully minded to restore Ioseph to his Father againe 3 He grieved to see his hopes disappointed and Ioseph taken out of the pit 4 He sought to remove his Father from his stiffenes in refusing to send Benjamin into Aegypt His crosses His Father minded him of his incest on his death-bed 3. His benefits hee had divers sons Simeon and Levi their sinne double 1. The murder of the Sichemites Murder is a great sinne 2. They shewed no repentance when their Father told them of their fault Their punishment They lost part of the birth-right Levies death Iudah His faults 1. He left his Fathers house 2. He was led by his eye in marriage 3. He committed incest with his daughter in law Heb 13 4. 1 Cor. 6.9 4. He dissembled with his daughter in Law 5. He forgat his owne naughtinesse would have had Tamar burnt 6. Repented not of his whoredome but sought to redeeme his pledge His vertues 1. He returned at last to his Fathers house 2. He was somewhat humbled for his sinne 3. He carried himselfe well to his Father Gen. 43. 4. He faithfully kept promise with his Father 5. He did couragiously beare an evill accident His crosses 1. He had two very wicked sonnes His daughter in Law drew him to incest when he intended fornication onely 3. His sinne brake forth to his shame His benefits 1. He had very good naturall parts 2. Hee had a part of the birth-right setled upon him Potipher and his wife Shechem His faults 1. Hee looked lustfully on Dinah Gen. 34. Job 31.1 Mat. 5 29. 2. He enticed or forced her to naughtines or both 1 Cor. 6.18 2. What was good in him 1. He continued to affect her when hee had defloured her Deut. 22.28 29. 2. He acquaints his Father with his love to her and in treates him to speake to her Father for him 3. He stood not over-much upon matter of portion 4. He would have all things agreed upon before marriage 5. He was constant in his love to the end What betrothing is 3. His benefits He was his Fathers heire who was a great man His crosses 1 He prooved an occasion of the overthrow of his Father and his whole family and the Citie Hamor His faults 1. He was willing to be circumcized for a by end 2. He did not reproove nor correct his son for the wrong done to Dinah His vertues 1. He is willing to satisfie his sonne in point of marriage so farre as was fit 2. He deales well with his Subiects perswading them to be circumcised 3. Hee dealt well with Iacob plainely seeking his daughter and yeelding to equall conditions 3 His prosperity 1 His sonne was indifferently good 2. His Subiects were good 4. His crosse Himselfe and all his Family and City were murthered Hiram Hee was a good morall friend His friendship was 1. Lasting 2. Serviceable 3. Secret Yet he was a bad man Er and Onan the first was so wicked that God cut him off Onan was also wicked and cut off by God in his youth Tamar a very bad woman The Midianitish Merchants Gen. 37.25 Merchandize is commendable Pro. 23.4 Buying and selling of men the originall of it The iustice of it Potiphar Potiphar a great man His faults Chap. 39.6 1. Hee gave himselfe wholy over to his ease having a good steward James 5.1 2. He beleeved his wives cunning slander against his servant His good deeds 1. He observed his servants faithfulnesse and good successe nd loved and rewarded him for it Deut. 15.1 14. Prov. 27.18 Col. 4.1 Gal. 3.28 2. He did not take away Iosephs life in a rage His benefits Hee had an honourable office His crosses He had a lewd woman to his wife Potiphars wife No good in her Her faults 1. Shee was an adulterous woman 2. Impudent and earnest in her filthinesse 3. Most malicious Pharaohs Butler and Baker 1. Their good deeds 1. They bare their imprisonment patiently and cheerefully Gen. 40.7 2. They despised not Iosephs youth or meane