Again servants are in next degree to children in a family nay according to the scripture phrase they are children they call Naaman father gaâ—er familias is the style of an housholder the father of the family Mat. 8.6 the Centurion sending to Christ in the behalf of his servant saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my childe is sick Mat. 8. for so it signifieth and Beza upon the place observeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both filiuâ—â— servum both a son and a servant Now what is required in parents towards children Among other things to give them correction when they deserve it not only to correct them with looks and words but even to use the rod Withhold not correction from the childe saith Solomon Prov. 23. Prov. 23.13 for if thou beatest him with the rod he shall not dye therefore a servant may and must be corrected when there is cause as well as set at work fed and cloathed yea correction is sometimes as necessary as meat for by this are the ears opened as he in Job saith to instruction For the Use of this Application Let masters as they have authority to correct so make conscience of doing it as well as of others things which they are bound to do to their servants and let them make conscience of keeping up that authority that God hath invested them in I can tell you of several wayes whereby masters and mistresses lose their authority First when they are light in their behaviour and foolish in their carriage in the sight of their servants or when they are excessive in the observation of their servants Nabal was such an one and therefore his servants despised him and would say he was a son of Belial 1 Sam. 25. 1 Sam. 25.17 There is gravity required in those that be in place of government and their carriage should be such as should render them awful unto servants This is that which David did profess that he would behave himself wisely and so walk-in midst of his house Psal 101. Psal 101.2 Secondly when masters and mistresses are too indulgent to their servants and make them hail fellow well met when they thus let fall their authority that servants do not know their distance no wonder though they grow despicable Solomon saith He that delicate by brings up his servant Prov. 29.21 shall have him become his son at length Prov. 29. It is thought that this proverb hath reference to Jeroboam whom Solomon had shewed great affection unto and had indeed tendered above the degree of a servant and it is well known how insolent he grew and the like may be thought of Ziba that Mephibosbeth did use him so familiarly that the perfidious fellow grew insolent and even so bold lib. de legibus as to delate him to the king 1 Sam. 16. And it is an advice that Plato giveth that masters should not be familiar with servants for they are apt to take too much heart by this and to grow cross in stead of obeying Thirdly governors lose their authority when they are overruled by their servants to do any thing that is unlawful and unjust as we see in Joash 2 King 24.17 that was drawn by his servants to Idolatry 2 King 24. and Zedechiah who gave the Prophet Jeremy into the hands of his servants Jer. 38.5 Jer. 38. with this base and abject speech the king is not be that can deny you any thing do any thing against you thus will servants soon prove masters and when they come to this high pitch they will prove intollerable for this is one of the four things that the wise man saith the earth cannot bear a servant when he reigneth Prov. 30. when the servants ride on horses and the masters walk on foot Eccles. 10. how pitiful is it Prov. 30 22. Eccles 10.7 Fourthy they lose their authority when they come within the lurch of their servants that is when they know those things by them that they are afraid they should reveal and so dare not correct or punish them for fear they should open their mouthes against them as it is said of him in Tacitus Tacitus validior erat apud libidines Principis quà m ut poenâ afficeretur he was more intimate to the vices of his Prince then to suffer any punishment from him Fiftly they lose their authority when they are so remiss that they pray and intreat servants where they may command them howsoever this might be called mildeness if they had to deal with equals yet when with servants it is dulness and flatness of spirit and a forgetfulness of that power which God hath put into their hands for the Centurion by his own speech did otherwise I say to my servant do this and he doth it come and he cometh goe and he goeth and so the Church in the Canticles Cant. 3.5 taking upon her the person of a mistress saith I charge you not to do this Lastly they lose their authority by not correcting of servants when there is just cause and giving them blows when they deserve them for what will they say I know my master or mistress will scoul or frown it may be they will chide but they will not fight and therfore the frown is easily digested and the words are but counted winde and so they come to despise them but masters must know they doe not perform their duty towards God nay they betray the power which God hath given them when they do not correct in looks in words yea by blows if there be desert and they are guilty of those further misdemeanours that their servants run into and God hath the same quarrel with them that he had against Eli his sons made themselves vile he restrained them not 1 Sam. 2. 1 Sam. 2.12 He dealt too mildely with them and he stroked those heads he should have wounded he gave but only soft words too easie a dose for it did rather stirr and irritate the humour then purge out the humour and therefore both he and his sons perished for it Secondly observe she dealt hardly with her lib de Ab. c. 4. though she had power to correct her yet as Saint Ambrose saith immoderatiùs permissâ ultione utitur she useth lawful correction unlawfully immoderatly and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to import she humbled The root in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only Cal. sign respondere but in piel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duplicat sensum or afflicted her for it was used in the former Chapter Vers 13. to set out the affliction that Abrahams seed should have in Egypt which was with great rigour as appeareth Exod. 1. We then cannot but take knowledg of this in Sarah and so in any master or mistress immoderatly to correct servants The task-masters in Egypt did cruelly beat the Israelites if they fell short of their work Exod. 5. And for this cruelty of both
the Prince and the Priest and Prophetess clash Therefore rather then he would give cause of insulation to malevolent and envious spirits tacitus voravit injuriam Calv. in locum as reverend Calvin saith he swalloweth the injury with a patient silence So we read that when Shimei railed at David and cursed him he answered not though he were within hearing 2 Sam. 16. 2 Sam. 16. For 1. He was a contemptible person 2. It was no time for David being in his flight to answer him 3. He saw no hope by answering such a rabidus canis as the Father calls Julian such a mad dog Silence in some cases vertuous to quiet him and therefore he wisely forbore a reply It may be he hath reference to this Psal 38. where he tells how when men did speak mischievous things against him he was as a deaf man that heard not and as a dumb man that openeth not his mouth he was silent It may be by answering them he should have provoked them further and therefore he would prevent their sin Our blessed Lord before the high-Priest being accused held his peace Mark 14.61 And Chap 15. and answered nothing Mark 14. and Mark 15. being accused before Pilate and the high-Priests he answered nothing Saint Chrysostom gives the reason He knew he should nothing advantage his cause nor perswade them but enflame them further And he would not answer Herod Luke 23.9 when he earnestly questioned him Luke 23. So would not he answer a word when these did malitiously accuse him Nay there is one example above all the rest save Christ When railing Rabshakeh had spoken most blasphemously against God it is said The people held their peace and answered him not a word and that Hezekiah had commanded them not to answer him 2 Kings 18.36 2 Kings 18. It was not onely to spite the railer with silence but Hezekiah knew by a reply he might be exasperated but not reformed And secondly the rebounding of those multiplied blasphemies might make some ill impressions in the multitude and therefore they suffered him to lie in his own smoak To shut up this Point Application It is true in such cases as these silence is fit nay necessary if God may lose glory or our brother thereby rendered the more sinful or if no fit time or place for speaking For it is a great piece of Prudence to know when and where to answer But all this hinders not but that a man or woman when unjust aspersions are cast upon them may reply unto them and make a just apologie vindicate their reputation and do what they can to set themselves upright in the opinion of those that misjudged them The servants of God have done it in all times God himself hath put into the mouthes of his Prophets answers to those cavils and exceptions that people have made against his proceedings The Son of God himself did it as it appeareth in the Gospel and we may lawfully do it always provided we do it modestly as Abraham did here And so we come to the manner of his replying S. Chrysostom Wherein as Saint Chrysostom saith is observable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the admirable prudence of this righteous man and the multiplyed exaltation of his patient temper for he is not only not offended with the harsh words that were given him but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 2. The piety and prudence of milde reproofs with cautions and remedies for their contraries he maketh a very gentle answer and here he playeth the part of a discreet and religious man as I said before and of a prudent and a loving husband First he sheweth himself a discreet and religious man for both discretion and religion guide a man to pacifie wrath by fair and easie language and not to irritate it further by retorting provoking words yea though a man be innocent yet he must not be passionate and though the party incensed be justly to be reproved The prudence and piety of milde reproofs and answer yet neither is that the time for sharpness For as the Physitians rule is Remedia in remissioribus applicanda Medicines are to be applyed not in the paroxysm or strength of the fit but the abatement So a man is not to be reproved in his careir as good talk to a man that is absent as good talk to a drunken man Abigail said nothing to her husband being overcome with wine until the next morning and as it is no fit time to reprove another in fury so neither is harsh language the way to do it for this adds but fewel to the fire S. Augustine and as Saint Augustine saith in the like case Quemvis correctione facis pejorem In stead of amending him thou wilt make him worse and more outragious But there is prudence and piety in a meek answer the Cannon shot loseth its force when it lighteth upon soft earth or wool so the violence of anger is mitigated when it is not resisted but meets with a meek spirit This is that which wise Solomon hath Prov. 15.1 Prov. 25.15 Prov. 15. A soft answer putteth away wrath but grievous words stir up anger and are as oyl to the flame and so Prov. 25. A soft tongue breaketh the bones or as it is in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t will break a man of bone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such an one as is most stiff and obdurate a notable example we have of this in Gideon who when he had gotten that glorious victory over the Midianites was set upon by those of Ephraim to charge him with ambition and pride as unwilling to have any sharers in his conquest the text saith Judg. 8.1 they did chide with him sharply Judg. 8. He could not but be sensible of the affront where he deserved thanks to be quarrelled for what he had done but what did he in this case Sure that which became a pious and prudent man he did not upbrayd them with their cowardliness in that they did not offer themselves to the battle mildeness a conquering vertue or tell them that after the exploit done every coward can be valiant and after the fray ended none speak bigger then the fearfullest nor doth he twit them with their unthankfulness for his good service done unto them and all the people but he gently speaketh and extenuateth his own act and advanceth their performance his was but a gleaning in comparison of their full vintage he gives them good words and the issue is Verse 3. Their anger was abated towards him saith the text Vers 3. Joshua 22. An other example we have in Josh 22. When the Reubenites had set up an Altar their Princes send a sharp message unto them they begin with a challenge and charge them not only with transgression but apostacy and rebellion their words are very sharp and ful of wrath now had the
troubled waters and works men not onely to a defection from the Faith but to flat atheism and prophaness God make us wise to foresee in time the dismal effects of our Civil Midianitish wars and to prevent them To go on Observ 4. Good mindes will yeeld of their own right for piety and peace sake Thy maid is in thine hand to do to her as it pleaseth thee Why saith one upon the Text Abraham might have a little more stood upon it and have said to Sarah Thy maid is now in another condition then she was before she is become my wife with thine own consent and now she hath conceived and that issue will belong to me she is mine and the childe she goes withal is mine and I must have a care of both I may not suffer thee to have thy will of her There is none of this he calls her ancillam here her maid and yeelds the power of her to Sarah She is in thine hand do to her as it pleaseth thee Where my Author observeth How good mindes are willing to yeeld of their own right for peace sake Gen. 13. This Patriarch had done so once before Gen. 13. when the estates of Lot and himself grew so great that there fell a difference between their servants and so a necessity of parting though it had been fit Abraham being the elder and his uncle and under God the maker of him should have had the power of choice and Lot should have taken his leavings yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Chrysostom saith S. Chrysostome giveth him all the authority of the election and bids him chuse what part of the Country he likes and leave him the rest Isaac had right to those Wells which his fathers servants had digged yet when the Philistims stop them up he contends not And though he might have kept those Wells which his own servants digged yet when they strive with him for them he leaveth them unto them and digs elsewhere Gen. 26. There was no reason that Jacob Gen. 26. keeping Labans sheep should make good that which was torn of wilde beasts yet he bare the losses of it for peace sake Gen. 31. And Chap. 31. We see this in Nehemiah Chap. 5. Neh. 5.14 15. there was a certain allowance due to the Governour yet Nehemiah would not take it because he found the requiring of it had been burdensom to the people Our blessed Lord coming to Capernaum Matth. 17. Matth. 17.10 tribute was demanded of him he first shews that he was not bound to it but then because he would not trouble the publike peace or give occasion of contention lest saith he we should offend them he enableth Saint Peter to work a miracle for the getting of money to discharge it This was the spirit that was in Saint Augustine and other Bishops with him S. Augustine in his time as appeareth in his Book de Gestis cum merito They were content for peace sake to admit of Coadjutors into their Sees yea pro Christi unitate Episcopatum deponere to preserve Christian peace even to lay down their Government which they did not account as they said perdere but Deo tutiùs commendare that it was not to lose their Reverend Authority but to lay it up safer by recommending it to God And Saint Jerome of Nazianzen both in his Life S. Jerom l. 2. c. 9. touching Nazianzen and on Ruffinus that after he had taken a great deal of pains in Constantinople and Satan stirred up some ill mindes against him who did desire his removal thence though others as earnestly desired his stay he perceiving this is content to leave the place Absit saith he ut mei causâ aliqua simultas oriatur inter Sacerdotes Dei God forbid saith he that for my cause there should be the least discord among the Priests of God adding those words of Jonah to the Mariners Si propter â—e tempestas ista tollite mittite in mare If for my sake this great storm come upon you take me and cast me out into the sea Thus did these holy Fathers resemble the true mother before Solomon who rather giveth the living childe wholly away though her own by right then suffer it to be divided So they preferred the peace of the Church before places or lives Saint Paul might have commanded Philemon but he shakes off his right and chuseth rather to intreat him Philem. vers 8 9. Philem. v. 8 9. For the Use of this Let us bear in minde that of the Apostle Application Phil. 4.5 Let your moderation of minde be known unto all men Phil. 4. under that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that moderation is this yeelding of our right for peace sake We must yeeld our right our own right for we must not be so bold with that which is our brothers unless we have authority by our place as Magistrates or that by consent businesses are referred to our arbitrement or umpirage to do as we see fit much less may we give that which is Gods the Orthodox would not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not prostitute their cheap instructions they would not suffer the hems of Truths garment to be cut Neither must men take liberty to give away part of Gods day to prophane pastime But in our own case it is fit that we abate of our right for peace sake Who hears not with grief those kinde of passages It is my right and I will stand upon it and it may be the thing but a trifle and I will defend it as long as I have a groat So again Who grieves not to see men take extremities Forfeitures of Bonds voiding of a mans Lease for not paying of his rent at the day and saying It is my right and the Law gives it me So again I will make the most of mine own to keep a man in prison when not able to pay It may be these things may hold in judicio soli but not poli in the judgement of earth but not in the judgement of heaven O let us then abate of our right for peace sake Our Lord did so came down from heaven emptied himself of glory to make peace between God and us The holy servants of God have done it it is Love Charity for that seeketh not her own And yet there is no loss in it for as the Prophet said to Amaziah when he was troubled for the hundred talents God is able to give thee more God is able to make up and will whatsoever we lost for Peace sake when those that grasp and grope all that they can pretend any right to and much more and that will part with nothing for Peace no nor for Justice sake shall finde God blowe upon it and make it uncomfortable Lastly Do to her as it pleaseth thee Was not this too great a power given to his wife over the servant considering she was now with childe and her mistress
in such passion Observ 5. Vnadvised resolutions are commonly followed with distractions Good man what a distraction was he in He knew nothing wherein he had offended his wife is sharp against him and so sharp that he is fain to yeeld to that which was against his brest To have one that was now his wife and with childe by him and it might be of the promised seed for so he yet conceived and to leave her to one in her passion that was like to afflict her in so severe a manner that might be to the hurt of the woman and the miscarriage of that she went withal This is part of that punishment of his unadvised yeelding to his wives motion in taking Hagar to wife For that he sinned in entertaining the motion as well as his wife in propounding it we shewed unto you before Certainly when men will be taking by-ways they meet with sloughs and their own devices prove their snares and entanglers The best side of such courses is perplexity and distraction and they come into those straights they know not which way to turn them And therefore in the fear of God Application let us onely venture upon that which we are assured is warrantable and which we dare beg Gods blessing upon for if not we shall come into the briers and we shall not know how to extricate our selves into such a Maze that we shall hardly winde our selves out we shall toss up and down and hardly come to an anchor and we shall mourn to feel our unadvised resolutions scourged with such following distractions Preached October 27. 1641. THE NINTH SERMON GEN. 16.6 And when Sarah dealt hardly with her she fled from her face HEre is an other event of the former marriage Sarah having expostulated with her husband and he having yielded up the maide into her power she dealeth with her so hardly that she flyes upon it Sarah corrects her maide and certainly her petulancy and malepertness and her contempt of her mistress did deserve it Observ 1. Correction of servants lawful with the several kindes and necessary cautions thereof It is lawful for masters and mistresses to correct where there is just cause There is no question to be made of it There is a correction by looks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew signifieth the nose and by a Synechdoche the whole face and the same word signifieth in that tongue anger because that anger discovereth it self in the countenance Cains countenance was cast down when he was angry with his brother Gen. 4. Gen. 4.5 and 31.2 and Gen. 31.2 It is said that Jacob beheld the countenance of Laban that it was not towards him as formerly and therefore there may be a reproofe by an angry look by a frowning countenance Solomon saith Prov. 25.23 Prov. 25. As the North winde driveth away rain so doth an angry countenance a backbiting toâ—â—â— Therfore there is a reproof of a tale-bearer even in the looks Haman could read a reproofe in the kings face of his doings and a determination of his punishment Esther 7.7 Luk. 22.61 Hest 7. When Peter had denyed his Mâ—ster it is said the Lord turned and looked upon Peter Luk. 22. Certainly there was a reprehension of him in that look and it made a deep impression in Peter that he was filled with confusion in himself and therefore went out and wept bitterly When Elymas sought to pervert the Deputy who was prima ecclesiae spolia as Espencaeus saith the first triumphs of the Church by the ministry of Saint Paul it is said that Saint Paul Act. 13.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set his eyes upon him he did cast such an angry look upon him That was his first correction As there is approbation and love in looks in oculis indulgentia favour in the eyes Jacob saith he had seen the face of Esau as the face of God he discerned by his cheerful countenance that he was pleased with him Gen. 33. Gen. 33.10 and it is said of that man that had made so fair a progress that Christ looked upon him and loved him Mark 10.21 So there is dislike and reproofe in looks this then is one way of correcting servants and that is by the countenance Secondly there is a correction by words and such sharpness and acrimony in it that many a man had rather endure verbera then verba blows then bitter words and in this way it is lawful for masters to correct servants upon just occasion So did Elisha first correct Gehazi by words and reproveth him for running after Naaman for a bribe and Moses thus correcteth his servant Joshuah for emulating Eldad and Medads prophesying So David reproves Abishai Num. 11. when he would have put him on to the taking away of Shimei's life now he had submitted himself and acknowledged his fault 2 Sam. 19. 2 Sam. 19. Our Lord corrects his disciples with words when at one time he challengeth them for their want of faith at another time for their ambition at another time for their sleepiness and drousiness and we see how sharp he is with Peter when he disswades him from his Passion come behinde me Satan thou art an offence unto me thou savourest not the things that be of God but the thigs that be of men Mat. 26. Mat. 26.23 and chap. 28. And so the Master that had delivered the talents first correcteth the evil and unprofitable servant by words Thirdly there is a correction also by blows which it is lawful for the master and mistress upon just cause to use for as Solomon saith Prov. 29.19 A servant will not be corrected with words that is Prov 29.19 a servant may be so obstinate and untoward that words wil doe no good and therefore there will be need of blows and stripes of which our Saviour makes mention Luk. 12.47 Luk. 12.47 The servant that knoweth not his masters will shall be beaten with stripes but he that knows his masters will and doth it not shall be beaten with many stripes The Philosopher will tell us that a man owes his servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 work August lib. 19 de civit dei c 1. and food and correction and Saint Augustine saith that a servant that is disobedient may be corrected verbe verbere sive alio quolibet genere paenae justa licitâ— both by word and action by any kinde of just and lawful punishment Further yet it is said of the house of George Prince of Anhault that it was an University a Court and a Church If it were a Church we know in the Church there must be discipline or else all will go to ruine A family is a little common-wealth now if there be not animadversion of offenders in the common-wealth magna regna magna latrocinia saith the Father great States will be great robberies they wil be rather waste Desarts full of wilde beasts then societies of civil men
Pharaoh and his task-masters God gave in charge to Israel Levit. 25. Levit. 25.43 that in regard they had been servants in Egypt they should not rule over such with rigour Exod. 21.20 And we shall finde Exod. 21. that if a servant died under his masters hand when he corrected him though he did not intend to kill him he was to be punished and if he did smite out an eye or tooth he was to make him recompence vers 26. And because he foresaw that men would be prone to too much cruelty in correcting he set the number of stripes which might not be exceeded Deut. 25.3 And 22.6 Deut. 25. The Lord was ever against Cruelty toward the very brute creatures Exod. 23.19 he would not have them seethe a kid in the mothers milk Exod. 23. and Deut. 22. therefore he would not have them take the dam with the young In his Commendatur Clementia Humanitas saith one In these things are Humanity and Mercy recommended If they must not be cruel to beasts much less to men God opened the mouth of Balaams ass and she taxeth her master for striking her Numb 22. Numb 22. Were the mouthes of beasts opened now what cause were there to inveigh against the rage and fury of some men against their beasts who lay on them and torment them and torture them in that manner that it yerns a mans bowels to observe Well the Lord having such care of beasts surely he would not have servants used cruelly and inhumanely For the Use of this Application It meets with those that shew too much rigour towards servants When they correct they know no mean they lay on as if they had brute creatures to deal withal nay stocks and stones Yea they will take any thing that comes next to hand be it never so hard or sharp and thus oftentimes wound and bruise and lame them and disable them all their days yea sometimes they give such strokes as take away life Do those think that they deal with their own flesh for we are all made of one blood Acts 17. Act. 17. Do they think their servants bear the superscription of the Great Caesar as well as they Did not one hand create them both Did not one Christ redeem them both May not the servant stand as high in the favour as the master And is not the servant heir of the same glory Have not they a Master in heaven who if they do not to their servants that which is just and equal will call them to an account for it Colos 4.1 Col. 4. Do they know what may befal their children when they shall come to be servants unto others For they are not sure for all the means that they leave them but that they may come into that condition and so may feel the like cruelty from others that their parents have shewed to others Observ 2. The prudence and discretion of Corrections with their contraries In the second place let it be an instruction to all masters and mistresses to be wife and discreet in correcting of servants Now this discretion consisteth in these things First there must be a fault else there will be more hurt done then good besides the unrighteousness of it If a corrasive be laid where there is no sore it will make one A man must not correct to shew his authority and that it may be known he is a master this is that which is called correcting according to their pleasure Heb. 12. Heb. 12.10 This is naught there must be a cause and the must be fault made known to the servant whom a master doth correct he must be convinced of it as we see God dealt with our first parents and with Cain before he punished them Secondly discretion is seen in putting a difference between those men that correct servants in yeers and servants under yeers And again it is fittest for the master to correct the men-servants and the mistresses the maids as we see Abraham here gives Hagar into the power of her mistress Thirdly discretion and wisdom is seen in the order of correcting Correction by words must go before correction by blowes and if words will do the other needs not And he that doth thus imitateth God who doth rebuke and chasten Rev. 3. and sheweth that like God Rev. 3.19 Lament 3.33 he doth not punish willingly Lam. 3. Physitians before they give a strong potion will give a preparative and Chirurgians will take all courses before they use burning or amputation Fourthly discretion is seen in the manner of correction 1. That it be in love All things should be done in love 1 Cor. 16. 1 Cor. 16.14 and therefore This which carrieth in it a shew of anger God doth thus and we must correct with a desire of the reformation of the party and therefore 2. We must joyn prayer with it I do not mean a formal and set prayer but a lifting up of the heart to God that he will be pleased to make that correction useful to the party 3. Correction must not be given in passion for when one is disturbed by passion there is a mist comes over the understanding and it is apt to blinde Reason Seneca tell of Socrates that Seneca being incensed against his servant he deferred to correct him saying I would beat thee if I were not angry O that we could rob this Egyptian of this jewel how shall he rise up in judgement against such governours as in the height of their fury in the very paroxysm fall upon servants and care not what they do in their rage 4. People should correct with reflecting upon themselves and calling to minde their own sins by which they have much more provoked God then their servant hath them yea and justly punisheth their contumacie towards him with the servants negligence and disobedience to them Again they should think how they would be used if they should offend and therefore they should do as they would be done unto and then they would correct with compassion Lastly discretion and wisdom in correction is seen in observing a right measure it must be given according to the nature and quality of the offence as you heard before out of the Gospel there be fewer and more stripes If it be but a fault out of weakness or in advertencie or ignorance an easie reproof will serve the turn if it be a wilful errour it requireth more If it be an offence against God if it be scandalous if it be often committed the more severity is to be used Still a wise man poenas irrogat aequas gives proportionable correction And this is according to Gods example who though he doth reward ultra condignum beyond all desert yet punisheth citra Ezra 9.13 less then any merit as Ezra saith Chap. 9. I wish these things may be observed for people are apt to turn a duty into a sin and correct so that they make
therefore I dismiss it and conclude with this This name of God God seeth as it is a ground of consolation in affliction Application so it ought to be the ground of our cautelous and circumspect walking in our whole conversation It was that which kept Joseph in awe when he was sollicited by his lascivious mistress How can I do this great wickedness and sin against God! Gen. 39. It kept David in awe I have set the Lord always before mine eyes Psal 16.8 and Psal 119.168 I have kept thy precepts and thy testimonies for all my ways are in thy sight And by this would Elihu deter men from wicked practices Job 34. Gods eyes are upon the ways of man Job 34.21 and he eyeth every step he taketh And I wish this might be ever in our minde in all places and at all times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God seeth me He is in all places and like a well-drawn picture eyeth me in every part of the room Nazianzen 'T is Nazianzen's comparison Seneca gave advice Sic facias quaecunque feceris tanquam spectet Cato aut Scipio aut Lucius aliquis So do whatsoever thou dost as if Cato or Scipio or some grave Lucius looked upon thee And much more force should there be in Gods presence who looks upon us not onely when we are fasting but feasting not onely when we are praying but playing not onely in the fields but in the house and not onely in the parlour but in the bed-chamber yea in the closet Are not they Atheistical that are conceited that God sees them not And little better are they that being perswaded God seeth them yet dare by their ill courses provoke the eyes of his glory They that would be afraid of a grave person yea of an ordinary man yea of a childe yet are not afraid of the presence of God I say again Were this consideration still in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God seeth me what temptation could prevail against us It is said of a Reverend and religious man that he had this written before his eyes in his study and I make it my close Sin not thou though never so secret God seeth thee and the Angels stand by thee the devil is ready to accuse thee thine own conscience to give evidence against thee and hell fire to torment thee Preached Ian. 19. 1641. THE EIGHTEENTH SERMON GEN. 16.13 Thou Lord seest me For she said Have I also here looked after him that seeth me THe last part of the Chapter setteth out unto us the gratitude and obedience of Hagar her gratitude in the 13 and 14 verses in giving a name to God and a name to the Well For the former I opened the name given to God I will not stand upon the Common place of Thankfulness Chrysost in loc But because S. Chrysostome and others do observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the modest gratitude of this same handmaid for Gods great favour shewed unto her I will note two particulars here upon which her gratitude is grounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou Lord seest me As if she should have said I was destitute and forsaken there was no creature to yeeld me relief but thou didst look upon me and hadst mercy on me Observ 1. All earthly defects are made up to Gods children with supplies from heaven When Flesh falleth off God falleth in when the World leaveth God helpeth when people are destitute of Earthly means then oft come heavenly supplies Joh was in an heavie case as himself layeth down in the midst of his broyling and throbbing sores Job 19. his brethren were far from him his acquaintance were estranged from him his kinsfolks failed him Job 19.13 and his familiar friends forgot him they that dwelt in his house even his maids did count him a stranger he called his servant and he gave him no answer his breath was strange to his wife though he entreated her for the children of his own body the young children despised him all his wicked friends abhorred him and they whom he loved were turned against him Good man what a lowe ebbe was he at nor wife nor friend nor servant to stick to him and his children gone that might have comforted him And yet had not God been now his comfort had not he looked upon him what had become of him But he saith verse 25. I know that my Redeemer liveth Though outward comforts stinted there was a spring of inward comfort David saith Psal 27.10 When my father and mother forsake me then the Lord will take me up And when he was in that great perplexity Ziglag was burnt his wives were carried away and his goods and the people spake of stoning him well may it be said that he was distressed Yet when the world so frowned God favoured him for it is said He encouraged himself in the Lord his God 1 Sam. 30. 1 Sam. 30.6 We shall finde that the widow and the fatherless are more especially intituled to Gods protection in several places of the Scripture The cause of a widow is doleful the Hebrew calleth her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutus dumb sic appellata quòd viro mortuo non valeat loqui litigare so denominated because she hath no heart to speak having lost him that was her loving yoke-fellow The Greek calleth her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rejoyce but sure 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a figure of contrariety because she hath but small cause of rejoycing 1 Tim. 5.5 The Apostle calleth her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is solitary or as our translation rendreth it desolate Our Laws call her relictam one left vidua à viduo the old word à viro divisa as parted and divided from man and exposed to injury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Greek Proverb When the oak falleth every one will fetch wood Now because she hath lost the vail of her eyes God will be her protector and because she is destitute of the comfort of her mate he will be an husband to her And so orphans and fatherless are in a sad condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is dark or clouded as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is in darkness And Photinus saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an orphane is such an one as hath no man to help him no helper I will not leave you comfortless Joh. 14. In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 14.18 I will not leave you orphans intimating the case of orphans to be uncomfortable and therefore it is that God is more especially sollicitous for them and rebuketh those in an heavie manner that wrong them they are left of the world and therefore are found
6. He is the fountain of living waters other things on which we are not to rely are but broken Cysterns Ierem. 2.13 either dead things or insufficient wealth is many a mans tower and he saith to the wedg of gold thou art my confidence and what is wealth but a dead thing neither can it make a man live for mans life consisteth not Luke 22.13 in the abundance of things which he possesseth Luk. 22. Honour is but a dead thing but in potestate honorantis only in the power of him that yields the honour it is oftentimes the cause of mischief to him that hath it and therefore justly called gloriosum periculum a gilded danger and pleasures are but dead things and they kill too 1 Tim. 5.6 they that glut themselves with them are dead while they are alive 1 Tim. 5. Besides there is no hold of them like the freshest flowers they fade the soonest these things then are not to be trusted in nor yet other things which though they have life are insufficient Psal 20.7 Some men put trust in horses saith the Psalmist 20.7 but we will remember the Name of the Lord for an horse is but a vainthing to save a man Psal 33.17 Psal 33. and there at the 16. Vers He supposeth a confidence that some men put in an army of men So did Sisera so did Benhadad so did Senacherib so did Sigismund of latter time but he saith there a King is not saved by the multitude of an Hoast Some men trust in the favour of Princes and think themselves made if they be but respected by them but what saith the Psalmist Psal 146. Psal 146.4 5 6 verses Trust not in Princes nor in any childe of man for there is no help in them their breath goeth forth they return to their earth and then all their thoughts perish all dependances from them and hopes in them are quashed and buried in the same dust with them Isai 2.10 Cease from man whose breath is in his nostrils 2 Chron. 16.12 Asa sought to the Physitians and Ierem. 17.5 Cursed be the man that trusteth in man and maketh flesh his Arme whose heart departeth from the Lord happy therefore saith he is he that hath the God of Iacob for his helper and whose hope is in the Lord his God This God liveth for ever and ever and cannot only bless in this life but give eternal life he loveth not only to bring his children to happiness but because he liveth for ever to make them everlastingly happy Lastly Let the knowledg of this that God is the living God keep us from sin for because he liveth he is sensible of those affronts be offered him and because he liveth eternally he will punish eternally it is called the wrath of God who liveth for ever and ever Rev. 15. Rev. 15.7 Whatsoever Origen thought or the Misericordes Doctores as Saint Austin calleth them the charitable doctors of the determination of the damneds punishment as long as God shall live they shall be tormented his breath shall still blow that fire and brimstone and therefore know as the Apostle saith Heb. 10. Heb. 10.31 It is a fearfull thing to fall into the hands of the living God the idols of the heathen they could be bold withall chain them and scourge then but they were dead things the true God is the living God he lives to plague obstinate sinners here and he liveth to plague them for ever and ever The second thing is Of him that seeth me God living and seeing Observ 2. Gods providence is as watchful as his essence powerfull You know we spake of this upon the former vers yet give me leave to give one blow more for the driving home of this nayl and not without just cause for though people will not stick in words to acknowledg a general providence of God and that his eye is upon all and every man yet by their practice it doth plainly appear that they have so much of this bitter root of Atheisme in them that they do not think that he doth eye them so particularly or doth set himself to observe their proceedings for certainly if they did they would not be so desperate in their courses that which they dare not do in the eye of the judg nay of a common man nay of a childe durst they do if they were perswaded that Gods eye did behold them O let this then be written in our hearts and ever fresh in the remembrance of every one of us God seeth all universos ut singulos and so all that not any particular one escapeth his knowledg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He seeth me wheresoever I am whatsoever I am doing he seeth mine Actions he observeth every word of my tongue yea every thought of mine heart yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is long before or as one translation a far off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 4. all things are naked and dissected Anatomized to his presence Cave dominus Te videt was an inscription in a certain place Take heed what thou doest the Lord seeth thee and if it were written in every of our rooms it were not amiss Timor Dei est Ianitor Animi saith the Father the fear of the Lord which is a severe and awfull consideration of Gods presence is the porter of the soul and certainly where this porter is watchful it keeps out a world of wickedness such as is found in the sons of Beliall because there is no fear of God before their eyes who say presumptuously as those in Job Tush God seeth not neither doth he regard where the fear of God is not not any sin is blushed at as we may gather from that speech of Abraham unto Abimelech who when he asked him why he had not plainly professed Sarah to be his wife telleth him his reason that he thought the fear of God was not in that place Gen. 20. Rom. 3.10 and therefore they would kill him Gen. 20. And so Rom. 3.10 and 11. verses The Apostle reckoneth up foul iniquities raigning in the lives and hearts of men and he assigneth the reason of all those prodigious impieties Vers 18. There is no fear of God before their eyes And if the want of the fear of God be the cause of evil I am sure he that standeth not in awe of Gods presence hath not the fear of God in him Oh then witness we the fear of God by acknowledging him present Application and standing in awe of his eyes Let us know that he seeth and that is not all but as he seeth the good we do and layeth it up that he may reward it so he seeth our evill also and keepeth a register of it that when the time of recompence commeth he may punish it In the latter end of this verse is added a Topography or description of the place of this Well It was between Cadesh and Bered This Cadesh is