some of his own Manuscripts and long acquainted with his Genius I have untied the Knot How out of the eater came forth meat for he was Heluo Librorum voracious onely of his books whence came forth meat of spiritual nutriment nourishing to eternal life And out of the strong came forth sweetness that is out of his strong Abilities both of Grace and Nature the sweets of plausible and profitable Instructions And now all the recompence I beg of God is for my self and others not any change of raiment but of sinful habit Davids change of heart Psal 50.10 Such Publike good is the sole scope my Labours in a contented self-denial burying mine own poor Notions thus to revive His as a far more eminent and eligible good I He was the wise Builder I have but set a Bill upon the door or at most onely let the House He was the Fountain head I but the Conduit-pipe that trustily delivers the same waters yet perhaps somewhat cleared in the Running He was the expert Husbandman I but one of the Reapers He the accurate Limmer that drew so to life I but withdraw the Curtain and present you the fair Portraicture He the Archinaupegus the unimitable Ship wright that built this Ark of God I but the careful Pilot thus to Lanch it forth into the Main And if it shall scape shipwrack in these stormy days and God but prosper the Adventurers there may be an endeavour of a further Voyage which I shall crave of him in the Authors own close of every Sermon Det Deus ut perficiam God grant that I may perfect it which second with thy Prayers for The Churches and Thy faithful servant in the LORD EDWARD SPARKE INDEX RERVM A Table of the things most materiall digested according to the page and order of the Sermons contained in this Book wherein each Observation is to be taken with its Application Coincidencies and References Sermon I. GEN. 16.1 1. COnjugall reputation is to be mutually preserved p. 2 And Sermon 2. Observation 2. p. 17. and Serm. 7. Observ 2. p. 72 and Serm. 8. Observ 3. p. 83. 2. Tentations incident unto both Sexes See the 2 Observation page 3. and Serm. 3. Observ .. 6. p. 30. 3. Patience and attendance upon God is ever well rewarded p. 5. See the 3. Observation and the 5. Observ p. 7. 4. Streights and exigents should never cause our diffidence See the fourth Observation page 6 and Sermon 10. Observ 7. p. 110. and Serm. 18. Observ 1. p. 186. 5. Faithfull expectation heightneth the Blessing and Honour of such waiters 5 Observation page 7 and the 3 Observ p. 5. 6. The Antiquity and Lawfulness of domestical Relations See the 6. Observation page 9 and Serm. 12. Observ 5. p. 132. 7. Religion is the most attractive Loadstone See the 7. Observation page 11. 8. Gods providence is ever strictly and gratefully to be observed See the 8. Observation page 11. and Sermon 18 Observ 2 p. 188. and Observ 5. p. 194. and Serm. 19. Observ 2 p. 201. Sermon II. GEN. 16.2 p. 14 1. Of fruitfulness and barrenness God only keeps the keyes p. 14 See the 1 Observ 2. Conjugall Relations should be mutually affectionate p. 17 2 Observ and Serm. 1. Observ 1 p. 2. and Serm. 7. Observ 2. p. 72 and Serm. 8. Observ 3. p. 83 3. Defects of any kinde may not be supplied unlawfully p. 18 3 Observ 4. Ill instruments are never wanting unto evill Actions p. 20 See the 4. Observ and Serm. 17. Observ 1. p. 176. 5. The most dangerous Tentations are in the nearest Correlations p. 22 See the 5. Observ Sermon III. GEN. 16.2 p. 24 1. Concerning Iealousy with the causes and effects and remedies thereof p. 24 See the 1. Observ 2. Good intentions can no way justifie bad actions p. 26 See the 2. Observ 3. Posterity is the building of the house or family p. 28 3. Observ 4. No running into certain errour for any certain good much less for a Contingent p. 30 See the 4. Observ 5. Vxoriousness oft sinful and unmanly p. 30 See the 5. Observ 6. The force of temptation and fraylty of the best p. 32 See the 6. Observ and Serm. 1. Observ 2. p. 3 Sermon IV. Gen. 16.3 p. 35 1. Of Polygamy or the divers wives of the Patriarchs how far excusable and why not imitable p. 37 See the Questions and Apologies for Abraham and Sarah 2. The serpentive motion of sin and how each degree is worse then other p. 37 See the 1. and 2. Observ 3. The dearest servants of God have defections but yet with difference enough from those of the ungodly p. 44 See the 3. Observ Sermon V. GEN. 16.4 p. 47 1. Impatience distrust and unlawful meanes are Satans threefold corde goe commonly together p. 47 See the 1. Observ 2. Gods admirable dispensation that while he furnisheth his children still keeps them short in something p. 50 See the 2. Observ and Serm. 1 Observ 8. p. 11. and Serm. 19. Observ 2. p. 201. 3. Evill actions often prosper outwardly yet no events can denominate them nor the divine permission be construed their occasion p. 52 See the third Observ and Serm. 17. Observ 3. p. 179. 4. Natural pride bubleth up on every light occasion p. 54 See the 4 Observation 5. Servile dispositions ever most insolent when exalted p. 55 See the 5. Observ 6. Ingratitude how odious both to God and man p. 56 See the 6. Observ and Serm. 6. Observ 2. p. 61. and Serm. 1. Observ 8. p. 11. and Serm. 18. Observ 2 5. 194. Sermon VI. GEN. 16.5 p. 58 1. Where God is not consulted all projects are invalid if not worse p. 58 See the 1 Observ and Serm. 8. Observ 5. p. 86 2. The ill offices of a friend still wound the deepest p. 61 See 2 Observ 3. Contempt the heaviest burden to ingenuous spirits with the remedies against it p. 62 See the 3 Observ 4. Of Shrewishness and effeminate passions with the Allayes thereof p. 64 4 Observ 5. Rashness and unjust accusations with their cautions p. 66 See the 5 Observ 6. Of clamourousness and that it is rather a sign of guilt then innocence p. 67 6 Observ Sermon VII GEN. 16.5 p. 69 1. Vpbrayding with curtesies is vitious and sinful p. 70 1 Observ 2. Distance and strangeness is blameablein wedlock p. 72 2 Observ and Serm. 1. Obser 1. p. 2 and Serm. 2. Observ 2. p. 17. and Serm. 8. Observ 3. p. 83. 3. The best revenging of our selves is the referring all to God p. 73 3 Observ 4. The impiety and danger of rash oathes and imprecations p. 75 See the 4 Observ 5. Against light and frivolous attesting God and irreverent usurpation of his Name p. 76 See the 5 Observ Sermon VIII GEN. 16.6 p. 78 1. Vnseasonable silence oft betrayâ—â—h a mans innocence which otherwise is in some cases virtuous p. 78 See 1 Observ 2. The piety and prudence of milde answers and reproofes
think they offend not in this But as Caesar said of a wife so I say both of man and wife They must not onely be free from act but even from the suspition of evil and the Apostle wisheth them to abstain from all appearance of evil which if they do not they sin against God sin against their neighbour in giving him occasion to judge uncharitably sin against the married estate by which they are bound to study each others contentment and not willingly to do the least thing that may distaste each other S. Jerome Saint Jerome bringeth in one saying Sufficit mihi conscientia â—â—a ego habeo Deum judicem conscientia My conscience cleareth me sufficiently and I have God the judge of my conscience But saith he Aâ—di Apostolum dicentem Hear what the Apostle saith Provide things honest not onely in the sight of God but in the sight of men Conscientia Deo fama proximo Thy conscience lieth open unto God thy credit to thy neighbour which ointment if a man and woman shall not keep as free as they can from the least flye they fulfil not Gods commandment To go on If I may obtain children by her Here the Fathers and Expositors do acquit her of lust and take knowledge of her desire onely to have a childe and that not onely for the contentment of her husband but that the world might be made happie for God had promised a blessing to the world in Abrahams seed I do easily condescend unto them that she had no unclean purpose August lib. 16. de civit Dei nay I willingly with Saint Augustine excuse both her and her husband in that particular Ab uxore causâ prolis ancilla marito traditur à marito causâ prolis accipitur ab utroque non culpae luxus sed naturae fructus requiritur For issue sake the wife here giveth her handmaid and for the same cause Abraham taketh her by both of them the fruit of the womb and not the pleasure is desired But yet to justifie her or him in this action which the Fathers endeavour I cannot For Observ 2. Good intentions can no way justifie had actions Rom. 3.8 How good soever the intention be it will not justifie a bad action We know the peremptory rule of the Apostle that evil must not be done that good may come of it Rom. 3. When Lot prostituted his daughters he intended good in it and that was The preservation of the laws of hospitality and the security of his guests but he cannot be justified in it because the thing which he did was simply unlawful in it self I know what is said that Of two evils he did chuse the less he desired that they should coire secundùm naturam seeing their wicked resolution that they should keep the course of nature rather then è contra at once to violate nature and hospitality But this will not serve the turn for though in evils that be poena evils of punishment a man may chuse the less ubi homo inermis invenitur saith Saint Gregory as S. Gregory when a man unarmed is surprised by his desperate enemy it is lawful to leap down some opportunity of escape yet in those which be culpae those evils of sin neither is to be chosen And therefore they speak more truly and safely that make it an infirmity in him and cast onely this cloke over it that he did it animo perturbato out of a troubled minde suddenly and not being well advised The midwives of Egypt could not preserve the males alive but by inventing some cleanly shift whereby to delude Pharaoh and therefore they resolve upon a lye But certainly they did evil that good might come of it and therefore worthy of censure And though it be said that God built them houses Exod. 1. yet Saint Augustine will tell us Remunerata est benignitas mentis S. Augustine non iniquitas mentientis that God did there recompence the tenderness of their minde not the iniquity of their lye Saul pretended a good end in sparing the fat things of the Amalekites that therewith he might sacrifice to the Lord 1 Sam. 15. but that would not excuse him 1 Sam. 15. for he flatly transgressed Gods commandment Uzzah intended the safety of Gods Ark he stretched out his hand to stay it from falling but God interpreted this presumption and accordingly punished it for it belonged not to him so much as to touch the Ark 2 Sam. 6. 2 Sam. 6. Doubtless Saint Peter meant no harm but rather good to Christ when he took him aside and disswaded him from his passion But we see how sharply Christ rebukes him for it Certainly no intention not of the best end and the greatest good will bear a man out in the doing of that which is simply evil And the reason is because as the School speaks malum non est in numero eligibilio um evil is not in the number of things to be made choice of and therefore neither to be chosen for its own sake nor yet propter aliud bonum for any other good consequent whatsoever for actus peccati non est ordinabilis in bonum finem no act of sin is in its nature orderable to any good end In moral actions if for any intended end we make choice of such means as by the Law of God which ought to be our rule are ineligible that action cannot be justified Secondly Bonum est ex causa integra malum ex partiali Any partial or particular defect in object end manner or other circumstance is enough to make the whole action bad but to make it good there must be an universal concurrence of all requisite conditions in every of these respects To make the face deformed the want of an eye or nose is enough but to make it comely there is required the due proportion of every part For the Use of this This point may serve us to great purpose Application in the Church of Rome we know how they impose upon credulous minds with lying miracles and themselves have christned them pias fraudes i.e. holy deceits they have counterfeited Reliques and made large Legends they use equivocations and they break Covenants they plot treason Against the Church of Rome blow up Parliament houses and all this they excuse because their intent is the promoting of the Catholique cause They have forgotten or at least will not remember that a good intention will not justifie a bad action and that evill must not be done that good may come of it it is too common among us to tell untroths officious lyes as we call them S. Augustine to procure the benefit of them but this cannot be justified for Saint Augustine will tell us that nullo bonae causae obtutu no pretence or intent of any good will justifie us in doing of that which is evil and he will not have one lye for the preservation of anothers chastity
the plot and perswade him by arguments to go in unto the made didst not thou bring her unto him and give her to him to be his wife did the just man ever seek her or any other save thy self to have children by nay had he ever any such thought We see then here Observ 6. Of clamourousness and that it is rather a sign of guilt then innocence that which oftentimes falleth out in the world They that are most guilty are apt first to complain and cry out of injury the mistress of Joseph that was all in the fault yet cryeth out to her servants that Joseph would have abused her and as soon as her husband cometh home frameth a formal accusation against him when the two Hebrews did contend Saint Stephen noteth Act. 7.27 Act. 7.27 that he that did the wrong to his neighbour is the most clamorous and thrusteth Moses away and will not endure to hear of a reconciliation Zipporah sharpeneth her tongue against her husband and calleth him bloody because of the Circumcision whereas she was in the fault and the cause that the Angel of God met Moses in the Inn and would have killed him Saul complaineth against David and David had more just cause of complaint against him Ziba that playeth the knave with his Master complaineth of his Master Hist Susan and the Elders in Daniel complain of Susanna when themselves were capital offenders who hath not heard of Fimbria the Roman his complaint against Scaevola because he did not Totum telum recipere receive the whole weapon into his body It is Saint Ambrose his saying Festinat loqui qui timet vinci He maketh haste to complain that hath the worst end of the staff and we have known it in Domestical quarrels that the wife hath cryed out of injury when her self hath been in the fault Application And so on the other side too let not people be of that bold front to accuse others of that wherein they are most culpable for it is a fearful thing to go against the light of a mans own conscience though they may get something with men by clamour yet they offend God and wrong their inward peace in stead of quarreling they should say as Judah she is more righteous then I. I am to blame and therefore I have reason to challenge my self rather then another Secondly It should teach those to whom belongeth the hearing and judging of causes not to be too hasty in determining them upon the first complaint or to give credit to the first information For as we say one tale is good till another be heard and Solomon saith Prov. 18. Prov. 18.17 He that is first in his own tale seemeth righteous but his neighbour cometh and searcheth him out It was the infirmity of David that upon the information of Ziba he passed sentence â—um verba mentientis audiant Sententiam contra innocentem pronunciant saith Saint Gregory S. Gregory while they hear the false accusation of the guilty they pass sentence against the innocent On the other side it was commendable in Alexander that he professed he would keep one ear for the party accused Exod. 23.3 Tostatâ—â— Calvin in locum the Lords command is Exod. 23. Thou shalt not countenance a poor man in his cause that is saith Tostatus praeter merita causae Thou shalt not respect him in judicature beside the strict demerit of his cause and Calvin saith very well major quandoque est pauperum audacia temeritas Sometimes the poor are bold and rash and ready to do wrong and still complain and to think they shall be heard because they are poor whereas there is more reason in such a case they should be punished then relieved I say therefore again let those that are to decide controversies be wise and diligent and tractable and weigh things equitably for they shall finde those that are most faulty to be most forward to complain even as it was here with Sarah that had reason to have plucked her self by the sleeves and not have challenged her husband for doing her wrong Preached Iune 9. 1641. THE SEVENTH SERMON GEN. 16.5 And Sarah said unto Abraham My wrong be upon thee I have given my maid into thy bosome IF you do not remember the Division was made of this Chapter when we entred upon it I will again repeat it It hath four Parts In the first is set down the marriage of Hagar and Abraham in the three first verses Secondly the Consequents of it in the three next which are 1. Hagars conceiving 2. Her insolency upon her conception 3. The expostulation of Sarah with her husband 4. Abrahams yeelding of the handmaid into the power of Sarah 5. Sarahs correcting of Hagar together with her flight upon it In the third Part is set down the Angels meeting of Hagar and his perswading of her upon the discovery of the cause of her flight to return to her mistress and to submit her self unto her and his prediction concerning the childe she went withal from the beginning of the seventh verse to the end of the fifteenth In the last part is set down the birth of Ishmael together with the age of Abraham when Ishmael was born unto him in the two last verses We have quite dispatched the first Part which containeth the marriage of Abraham and Hagar and are entred into the second which intreateth of the events of this Marriage and two of them we have handled Hagars conception and insolency upon her conceiving And have in part touched the third which is the expostulation of Sarah with Abraham in this fifth verse I must tell you what hath been observed and then proceed to that which remaineth First more generally we noted the ill success of plots and projects wherein God is not consulted Secondly more particularly we shewed how she challenged him for doing her wrong Her words as I told you were 1. Bitâ—eâ— 2. Unjâ—â—â— 3. More unjust because if there were cause she had reason to have challenged her self before she should have challenged her husband Now we go on Observ 1. Vpbraiding for courtesies vitious and sinful I gave my maid into thy bosom Which at once Commemorat quasi exprobat beneficium saith a learned Expositor upon my Text doth commemorate and withal challenge him for a courtesie If it were a kindness she had done him she did upbraid him and as we say cast him in the teeth with it This humour seemeth to have been in the Sodomites who when Lot did disswade them from violating the Laws of hospitality Gen. 19.9 and offering injury to his guests they say Gen. 19. This fellow came in to sojourn and he will needs be a Judge They upbraid him with that favour they had afforded him in suffering him to inhabit amongst them being but a stranger And the same spirit we may imagine to have been in the Hebrew that contended with his fellow between whom
Let her be as the loving hinde and as the pleasant roe Let her brests satisfie thee at all times and be thou ravished always with her love And why wilt thou be ravished with a strange woman and embrace the bosome of a stranger The harlot is the stranger or the strange woman a mans wife is his own and what if not so fair or wise as another yet she is his own Nemo amit patriam quia magna Seneca sed quia sua saith Seneca No man loveth his Country because large but because his own And men love their conceits non quia vera S. Augustine sed quia sua saith S. Aug. not as they are true but as their own She is his and his love and affection must be confirmed to her There is oftentimes as great a fault in the wife towards the husband he is called the husband of her bosome also Deut. 28.56 And yet some women can be free and familiar with other men with the neglect I had almost said contempt of their own Job complaineth that his breath was strange to his wife Job 19.17 Chap. 19. and he was then in affliction when she ought most to have comforted him And there be many that both in prosperity and adversity set too light by their husbands Let man and wife take heed of this strangeness By this phrase the wife of the bosome and the husband of the bosome is intimated their eerness and strictness of affection that should be between them that comfort and contentment and solace that they should take in each other The bosome is the place of warmth and refreshment and therefore it is say some that Heaven is called Abrahams bosome in which place those will hardly meet that are so far from each others Bosome that they come not neer each others Bed or Board nay the same House or Town will not hold them and may we think that living and dying on these terms the same Heaven will hold them To go on She instanceth the carriage of her maid and taxeth her both of Ingratitude and Insolency In the last part of the verse she desireth God to judge between her and her husband which some will have to be a simple referring of her self to God as if she had said What now I sustain in this passage let God judge it I refer the cause to him And if so she setteth us a good example That we should not revenge our selves but commit our cause to God Observ 3. The best revenging of our selves is the referring of all to God So did Joseph when he was so hardly used by his brethren that neither prayers nor tears could prevail he yeeldeth up all to God and submitteth to the issue that God will give And so did Moses when his brother and sister murmured against him he replieth not nor seeketh any revenge against them but leaveth it to God who quickly interposed for him Num. 12. Thus David Num. 12. when he had Saul in the cave and could have there paid him home for all his unkindness towards him he doth it not he onely expostulateth with him and closeth with this 1 Sam. 24. The Lord be judge 1 Sam. 24.15 and judge between me and thee and see and plead my cause and deliver me out of thine hand And so Psal 41.1 Judge me O God and plead my cause against an ungodly nation And thus Job being tired out with the cavils and unjust calumniations of his friends he appealeth unto God as the judge of his innocency and uprightness Zachariah the son of Jehoiadah the Priest having reproved the people for their idolatry at the commandment of that unthankful King Joash is stoned and when he died he said no more but this The Lord look upon it and require it 2 Chron. 24. And above is that exemplum indeficiens 2 Chron. 24.22 1 Pet. 2.23 as the School calleth our Lord of whom Saint Peter saith 1 Pet. 2. that when he was reviled reviled not again when he suffered he threatned not but committeth himself to him that judgeth righteously Now for the Use of this It meeteth with those hot spirits in these days Application who cannot brook any injuries They will revenge themselves they will not stay the judgement either of God or of his substitute the Magistrate which 1. Is most unreasonable that a man should be Accuser Witness Judge and Executioner all in his own cause 2. It is sinful for it is an usurping of that power which belongeth unto God for vengeance is his and belongeth to him and to such as he hath delegated who carry not the sword in vain People are apt to think it base and unmanly to complain but in the mean time they think not how they trespass against God and his Ordinance 3. It is preposterous for nondum vindicatus est Christus saith Saint Augustine S. Augustine Christ himself is not yet avenged on his adversaries and must they have present satisfaction 4. It is very foolish for they prevent themselves in that which they would have by their haste For would they leave it to God he would not onely avenge their cause sine perturbatione without passion which they cannot do but acerbius vindicaret he would revenge it more sharply then they can do hastily They cannot inflict so much upon the bodies of their brethren as they do wrong their own souls for while they revenge themselves upon those that have done the injury S. Augustine duo mali saith the Father there are two sinners the one offendeth in offering injury the other in revenging it And all the difference saith he is That the one getteth before and the other followeth after unto judgement 5. In the fifth place therefore let us commit our wrongs unto God to avenge them The Apostle so expresly saith Avenge not your selves Rom. 12.19 Rom. 12. but rather give place unto wrath and he also directeth to whom to commit the cause even to him who saith Vengeance is mine and I will repay it Si apud illum deposueris injuriam ultor est saith Tertullian Tertullian If thou lay down thy wrong at his feet he will take up thy quarrel and revenge it Christ would have his disciples buy swords yet when time came he forbade Peter to use it Saint Ambrose wonders at this O Domine gladium emerejubes ferire prohibes Lord commandest thou to buy the sword and yet forbiddest thou to strike therewith What may be the reason nisi ut prompta sit defensio non ultio unless to shew a readiness of defence we may have but not of revenge potuisse vindicare non voluisse that the world might take notice they were able to have avenged themselves but not willing We must be patient and leave that to God to take vengeance And howsoever Revenge be a very pleasing thing to flesh and blood and the wicked Hamans of the world applaud themselves in
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
the momentany pleasures of sin Preached Novemb. 24. 1641. THE TWELFTH SERMON GEN. 16.9 I fly from the face of Sarah my mistress And the Angel said return c. THe Angel having questioned her whence she came and whither she went in these words she maketh a reply unto him now because the questions were intended to draw from her a confession of her fault some Expositors do judg this answer of hers defective and that there is not in it an ingenuous acknowledgment of her error I pass by that of Saint Ambrose who censureth her in this speech S. Ambrose immodicè tumoris of too much insolency Ut primo nomen diceret tum Dominam significaret that first she should use the name of Sarah and then style her mistress for so indeed it is in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the face of Sarah my mistress I am flying But with the leave of so great a Father it deserveth not such animadversion for with reverence enough she might mention her mistresses name in the first place Lippoman Lippoman observeth that she doth not answer unto both the questions of the Angel she concealeth that she was flying into Egypt which was a gross fault in her Observ 1. Ill servants and malefactours are apt to cry out of their punishments but to conceale their offences Calvin in locum S. Augustine in 50. Epist that she should upon a discontentment return to that idolatrous place again having been through Gods special providence and mercy rescued from thence and planted in the Church of God Calvin saith crudelitatis Dominam suam oblique insimulat she seemeth obliquely to charge her mistress with cruelty but she doth not confess her own insolency that was the cause thereof and Saint Augustine seemeth to incline to this he saith that Hagar complained of persecution but she deserved that punishment which she suffered It is too often seen in servants they will complain of the hard usage of masters and mistresses and how severely they have corrected them but they will not as fully discover and acknowledg their own miscarriage that caused that usage and it is not so with servants onely Application but with others the Brownists and Familists when they are questioned and punished they cry out of hard usage and they are persecuted but they will not confess their errors as if every conceit were conscience A reprehension of both Papists and Sectaries and every groundless opinion were religion * Quid laudas paenam non ostendes causam What dost thou praise the punishment and not shew the cause August de gestis non poena sed causa saith the Father the cause it is and not the punishment that makes the suffering good unless a mans cause be good and a mans conscience good and his carriage good too his sufferings wil amount to no more then to a condigne punishment So those of the Popish part complain with open mouth and in their writings divulge to the world that we are no better then savages we stock we whip we burn we hang we draw and quarter those of their religion amongst us yea they make us to exceed Turks Gothes Saracens Now First that which hath been done unto them is far short of their relation and they grosly belye us Secondly those that have suffered have not as is made plain suffered for their religion but for their sedition and rebellion or doing that which is contrary to the laws of the kingdom they will not tell the world the cause wherefore they suffered but only cry out of their sufferings the cause was such that let them file them up in the catalogue of martyrs we will be bold to say that their suffering as Saint Cyprian hath it was not Corona Fidei Cyprian Cum emerito persecutionem patimini non a nobis sed a vestris factis August to the Donatists You are persecuted but not from ours but your own actions sed pâ—â—na perfidiae not any crown of faithfulness but the just Mulct of their perfideousness they that will be hatching of treasons absolving subjects from their alliegeance stabbing or poysoning of Princes seducing of men to idolatryes blowing up of Parliament houses surely fools only will account such martyrs wise men I am sure must needs applaud the hand of justice that cuts them off Nay lastly this is not only the carriage of men towards men but of men towards God for when the hand of God is upon them they are querulous and complaining and still speaking of their affliction but will not be known of the procreant cause of the affliction and hence it is that they are so impatient under their trouble so tumultuous yea oftentimes like the chaff flying in the face of him that winnoweth it rising up in their thoughts against God and charging him with cruelty whereas if they would seriously reflect upon the cause and see how worthy they are not only of rods but of Scorpions yea to suck out the very dregs of Gods viol they would not murmur at their chastisement yea they would take shame to themselves and give glory to God and say as Mauritius the Emperour Justus es ô Domine recta sunt judicia tua righteous art thou O Lord and just are thy judgments Micah 7.9 and as the Church in Micah 7. I will bear the wrath of the Lord because I have sinned against him Observ 2. Of confession with the qualifications and necessity thereof But now I must tell you that the greater stream of Expositors runneth the other way that this reply of hers conteineth a ful and ingenuous confession of her fault and though every thing is not set down in terminis the Historian studying brevity yet it is implyed and because we must interpret things doubtful to the best we will take it for granted that it was sincera confessio as Musculus saith an intire confession of sin I touched a little the last day and promised then to add a little more unto it This hath ever been practised by those that have had true remorse for their sins as we see in the people of God 1 Sam. 12. who mention their capital sin 1 Sam. 12. that like Saul himself was higher then the rest the asking of a king in imitation of the Idolatrous heathen when God was their miraculous Governour and so David confesseth 2 Sam. 12. So Nehemiah and those that heard John Matth. 3.6 They were baptized of him in Jordan confessing their sins and so the prodigal Luk. 15. Luk. 15.17 Father I have sinned against Heaven and against thee and am no more worthy to be called thy son and those that were converted by Saint Pauls ministry at Ephesus Act. 19.18 Many that believed came and confessed and shewed their works and to this course the Spirit of God hath directed them as the readiest way to finde comfort and pardon of their sins Numb 5. Num. 5.6 7.
here a participle and so Arius Montanus renders it praegnans Gen. 38.25 being with childe And so it is Gen. 38. when Tamar brought forth the staff and the signet she saith By the man whose these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 am I with childe And the Septuagint render it here in our Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou art with childe And where Lyra voucheth that place Judges 3.5 Judg. 13. where the Angel saith to the mother of Samson that she shall conceive the word is in praeterito the preterperfect tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it must be understood of the future Nothing hindereth but that we may say that Samsons mother had conceived him even when the Angel spake to her for there is not a word spoken of her conception after the Angel departed it is onely said The woman bare a son and called his name Samson vers 24. But now then in the next place she was with childe already and what comfort will some say in the Angels word unto her Behold thou art with childe Yes she might judge that she was with childe and yet not be so it is no strange thing that women should be mistaken in that kinde Many have thought themselves with childe and reckoned from such a time yet it hath proved but a false conception but now that the Angel of God assures her it is so it must needs adde to her comfort Observ 1. In doubts of minde or weak perswasions the confirmation of good Ministers and other godly people as it were sealeth an assurance When a thing is doubtful and questionable and that it is possible there may be a misprision for one to have the confirmation of another strengtheneth much Yea if a man be in a reasonable manner assured of a thing yet when one sets to his seal and confirmeth it that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of judgement and credit it conduceth very much to the establishing of the minde I am sure this holdeth true in regard of the soul there are oftentimes good motions and good desires which are the conceptions of the soul but because there is in every one even the best much corruption and a kinde of spiritual guile and a self-love whereby men are apt to think better of themselves then there is cause when a man that hath piety and understanding and hath his senses exercised to discern both good and evil as it is Heb. 5. shall by examination of things Heb. 5.14 finde such motions to be good and the resultances of Gods holy Spirit shall witness them so to be it giveth great contentment to the heart of another yea even in those things whereof the heart is well perswaded and in a manner assured yet the confirmation of another addes much to the comfort Daniel no question was perswaded of Gods love toward him yet when the Angel telleth him that he is greatly beloved Dan. 9.23 Application Dan. 9. he receiveth no doubt far greater satisfaction And such strength is added to many by the Angels of the Churches which are the Ministers when a man findeth these and these things in himself and is perswaded of the reality and truth of them yet when either in publike preaching or private conference the man of God sets to his seal there is an increase comfort Yea even private Christians may receive confirmation from each other in this kinde else would not the Apostle have used such exhortations 1 Thess 5. Comfort your selves together 1 Thess 5. Iud. 20. Heb. 10.24 edifie one another and Jude 20. edifie one another in your holy faith When they consider one another as the Apostle saith Heb. 10. and see the state of their brother upon perfect observation to be good and shall out of Gods word and their own experience assure him of it they do strengthen his spirit exceedingly so that if his own hold fail him and that he have want of former felicity yet he is upheld and supported by the testimony of his godly brethren of whom he is perswaded that they have the spirit of God It is memorable that our acts and monuments report of Iohn Carles Fox his acts and monuments a poor weaver who in a letter sent to Master Bradford being at that time as he was often in affliction of conscience gave him assurance of the remission of his sinnes that holy Martyr professeth that he had received more comfort by that letter then he had in all the time of his imprisonment before Such helps may godly christians be one to another yea the meaner to those of greater gifts A Second comfort that the Angell giveth her is Observ 2. The womans sense of the curse in childing yet of the blessing too in safe delivering cautioneth the Abortion of her Thankefulness and duty that she shall bring forth And who doubteth but This is an addition to the former considering how many conceive and yet suffer Abortion It is part of the sentence of the woman for her First transgression I will greatly multiply thy sorrow in thy conception and in sorrow shalt thou bring forth Cen. 3. How many are the faintings the longings the nauseating of this and that food The unwealdiness of women while they go with child how apt are they to miscarriages upon any slip or fright or feaver and when she commeth to travell and that her hour is come as our Saviour speaks Joh. 16. Ioh. 16.21 She hath sorrow grievous paines throwes and fearfull convulsions so that oftentimes the childe dyeth and never seeth the light or if the childe be brought forth the mother dyeth as we see in Rachel and the wife of Phinees and many thousand examples more The difficulty and danger of childe-bearing is such Euripides that Helena in Euripides saith she had rather stand ten times in the front of the battell then once bring forth a childe Yea the Scripture maketh it a resemblance of the greatest afflictions that befall men in this life Isaiah chap. 13. Isai 13.8 Speaking of the judgments that shall come upon Babylon saith They shall be afraid pains and sorrow shall take hold upon them they shall be in pain as a woman that travelleth So Isaiah 26.17 c. 26.17 Like a woman with childe that draweth neer unto the time of her delivery is in pain and cryeth out in her pain even so have we been in thy sight O Lord. Ierem. 6.24 Anguish hath taken hold of us and pain Ier. 9.24 as of a woman in travell Mich. 4.9 Pangs have taken thee as a woman in travel yea the Scripture findeth no resemblance of the pangs of Hell the sorrows of Hell compassed me about Psal 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 18.6 the word properly signifieth those sharp pangs which women have in travel from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Pihel that signifieth Parturivit She hath travelled in childe-birth Hos 13.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they are called
of God The world was a back-friend to the poor man that lay at the pool of Bethesda eight and thirty yeers together and all that time could not finde a man to help him into the pool hominem non habeo saith he Joh. 5. John 5. I have not found a man and therefore Deum habes saith one thou hast a God to help thee Christ instantly saith unto him Arise take up thy bed and walk Our Lord telleth his disciples Joh. 16. And 16.32 Matth. 26.56 You shall leave me alone Indeed it proved so Matth. 26. All the disciples forsook him and fled Yet I am not alone saith he for the Father is with me Saint Paul saith 2 Tim. 4.16 at his first answering no man stood with him but all men forsook him notwithstanding saith he the Lord stood with me and strengthened me When men forsake God will help Indeed he suffereth sometimes men to come to that pass that they are utterly destitute before he cometh to help both for the manifestation of his own goodness and the increase of our thankfulness And therefore for the Use of it Application First Let our care be to keep in with God and to endear our selves to his protection by a godly conversation for if we be in with him in all our troubles and perplexities when men shall fall off as leaves in Autumn or be like the brakes in the Summer that Job speaketh of we may roul our selves upon God who will make amends for the worlds defect But if we be not è servis of his family at least of good correspondence with him we shall be utterly lost for our friends will turn adversaries and they will be encouraged to do us mischief as Davids enemies said his God hath forsaken him let us persecute him and take him for there is none to deliver him And they could reproach him and say where is now thy God I say again let us keep in with God and then if there be any water it is in the Ocean if there be any light it is in the Sun if there be any comfort it is in God Secondly when we finde upon the worlds deserting us that God hath taken care of us let us be truly thankful and the more thankfull because he came in at a dead lift as we say when David was sensible of Gods drawing him out of a pit wherein he must necessarily in the judgment of flesh and blood have perished there is a new song in his mouth Psal 40.3 even of praise unto his God Psal 40.3 And when the man at the pool was sensible that in the want of mans help God helped him the next news we here of him is that he is in the temple Iohn 5.14 Iohn 5. And what ingenuous person is there in the world that hath not found his heart inflamed and an edg set upon his thankfulness when he can say as Hagar here thou God seest me the world afforded no help but thou my God doest help me Another ground of her thankfulness here insinuated is this that having heard all those comforts that the Angell had given her in this her affliction Observ 2. True Christian gratitude looketh through the meanes and instruments up to the main Agent through all second causes to the first Augustine Gen. 32.10 yet she looketh up higher then the Angell even to God himself and acknowledgeth him to be the fountain of all that consolation It is a speciall part of thankfulness in benefits received to look through the meanes and instruments and second causes unto God and ultimately to resolve all into him that is Bonum omnis boni the good of every good besides Fons boni lucidus saith Saint Austin the cleer fountain of all good Iacobs estate was much improved he looketh further then his own industry Gen. 32.10 Lord saith he I am less then the least of thy mercies for with my staffe came I over this Iordan and now I have gotten two bands And Gen. 33. For his children he looketh further then the strength of his own body Gen. 33.5 vers 5. These be the children which God hath gratiously given thy servant And so Ioseph for his honour and great estate that he got in Egypt he looks further then his own wit and understanding and the favour of his Prince as appeareth by the name he giveth his younger Son Ephraim God saith he hath caused me to be fruitfull in the land of mine affliction Gen. 41. Deborah though she saw what Iael had done against Sisera ch 41.52 yet she looketh higher and praiseth the Lord for the avenging of Israel Iudges 5. Iudg. 5.2 1 Sam. 17.37 When David telleth Saul how he slew the Lyon and the Bear he doth not look upon his own courage but he ascribeth it unto God 1 Sam. 17. God delivered me out of the mouth of the Lyon and the paw of the Bear and in other victories which he got he doth not boast of his own prowess though he had the heart of a Lyon and was a man both of valour and skil but he thanked God for them Psal 144. Psal 144.1 Blessed be the Lord my strength which teacheth my hands to war and my fingers to fight Hezekiah being freed from his dangerous sickness which was mali moris as they say and most probably thought to be the plague though he had applyed the lump of figgs which the Prophet had prescribed yet he pitcheth not upon this as the main cause but celebrateth the power and goodness of God as knowing him to be the Author of his recovery Isaiah 38. Isai 38. The man that was cured in the beautiful gate of the Temple by Peter and Iohn looketh further then them and therefore it is said that he went into the temple walking and leaping and praising God Acts 3. Acts 3.8 He looked further then the instrument even to the prime efficient we shall see Paul directing the Corinthians for what benefit soever they had received by the ministery of him or of Apollos to look further then them even unto God 1 Cor. 2.5 Who is Paul or who is Apollos 1 Cor. 2.5 6. but Ministers by whom you have believed even as the Lord gave to every man I have planted Apollos watered but God gave the increase and for those comforts which himself received by what mediate hand soever he had them whether Ananias or any other He looketh up as high as God 2 Cor. 1. Blessed be God 2 Cor. 1.3 even the father of our Lord Iesus Christ the father of mercy and the God of all comfort who comforteth us in all our tribulation even the wiser heathens in their deliverances by Sea and Land would look up as high as God whatsoever the instruments were Hence the temples of their Deities were so full of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their offerings and we reade of some of their Altars inscribed Iovi liberatori unto Iupiter
their deliverer The Application of this point is to stirr us up Application to put this that I have said in practice in those evils of punishment that befall us we are not to rest in the secondary causes but to mount higher even to God for there is none evill in the city which the Lord doth not Amos 3. Understand it de malis poenae non Culpae of the evils of punishment not of those of sin David knew that God had a hand in Shimei's cursing him the Lord hath bidden him curse saith he 2 Sam 6.11 2 Sam. 16. So Iob in his losses had an eye not so much to the Caldeans and Sabeans or to Satan himself as unto God non ad manum percutientem sed ad manum permittentem saith Saint Augustine Augustine he looked not at the hand that smote him but higher to the divine hand permitting it The Lord hath given and the Lord hath taken away Iob. 1. Iob. 1.21 Saint Paul doth instruct the Corinthians that when they were judged they were chastned of the Lord 1 Cor. 11.32 Isai 9.13 1 Cor. 11.32 and it is taxed as a great fault when men turn not unto him that smiteth them Isai 9.13 So in blessings received we should not stick in the meanes but acknowledg God to be the Author and prime efficient and that inferiour causes are but his instruments for as in evils of punishment if we do not rise in our thoughts as high as God and make account they are from him we shall never be patient under the rod nor profit by it so in good things received if we look no further then second causes we shall never be truely thankful nay we shall be unjust by shifting the debt from the true creditor And yet how frequent a fault is this in the world In Victories how apt are men to thank the strength and the power they brought into the field and to forget him that is the Lord of hosts and God of victory Nay Adrian and Verus of old and Selimus and Ferdinand of later times did erect monuments of Victory to their Horses So for honour and dignity men thank their friends or their money or their own acts not remembring that of the Psalmist Psal 75.6 that promotion cometh neither from the east nor from the west nor from the south but it is God that pulleth down one and setteth up another So for wealth men look no further then their own labour or industry or else what hath been cast upon them by the donation of friends not remembring that of Solomon The blessing of God is that which maketh rich The returns at Sea are attributed to a strong ship and the Skill of the Pilot. The Fisher as the Prophet speaketh sacrificeth to his net and drag The Husbandman thanketh his dung-hill for his Crop and neglecteth God that giveth the increase Yea some are so presumptuous and so irreligious as to thank themselves and their own works for their salvation they will have not onely a congruity but a condignity in them and say that God is tied upon terms of strict justice to reward them never thinking of God who worketh all their works for them saith the Prophet that worketh both the will and the deed saith the Apostle Some in special comforts received either by preaching or otherwise idolize the Ministers and are not thankful as they ought to God Isai 48.17 who maketh them to profit Isai 48. and giveth the tongue of the learned to his servants to minister a word in due season to them that be weary And 50.4 Isai 50. Now what wrong is here done to God that he must be robbed to pay the instrument How must this needs provoke him He is not against some praise and thanks to be given to the instrument The sword of the Lord and the sword of Gedeon But when he observeth us to give more unto the means then to the author then he is jealous and is more justly offended then Saul was with the womens song Saul hath slain his thousands and David his ten thousands Let the keeper of the vineyard have his two hundred but let Solomon have his thousand Thank we our friends and think well of the means but let God have the fat of the sacrifice as without whose blessing no means could have been available for our comfort If we do otherwise as we are unjust and unthankful for the present so we lay up a judgement for after time It is reported of Timantes of Athens who reckoning up his Victories coming to one said Hoe Fortunae meae debeo This I owe unto my Fortune You must know he meant by Fortune the Deity but he never prospered after When in mercies received we forget to acknowledge God the prime agent and to be thankful it is the next way to make all means for after-time unsuccessful Let us learn of Hagar here Thou Lord seest me I have had great comfort from the Angel but I know he was onely but thy mouth Thou art the fountain of all my consolation It is thou thou Lord alone that seest and regardest me We come to the next clause Have I here also looked after him that seeth me Of which there be almost as many interpretations as there be words in it That a man is as Nazianzen saith Nazianzen in another case in a garden where there is variety of curious flowers he knoweth not which to pluck first Some make the meaning to be this Have I here also looked after him That is I have onely seen the back-parts of the Angel and not his face Musculus thinketh that she was so fearful and modest that all the while the Angel spake to her she looked not upon him onely in his going away Observ 3. The imperfection of our knowledge here and dulness of our apprehensions Exod. 33.10 she had a sight of his back-part And from hence some would gather that our knowledge even of Angels in this life is imperfect and if of them much more of God who said to Moses Exod. 33. Thou shalt see my back-parts but my face canst thou not see and live The Apostle telleth us 1 Cor. 13. We know but in part and Chap. 12. 1 Cor. 13.9 We now see thorow a glass darkly hereafter we shall fee more clearly we shall see him as he is 1 Joh. 3. and yet even then Qualis est non quantus est 1 Joh. 3.2 saith the Father his indulgence to us rather then the essence of himself for that is too strong liquor for any created nature to contain he is incomprehensible our eyes are too weak to gaze against such a Sun Others expound it thus Various Expositions Have I also here looked after him that seeth me that is I have seen that Angel here after I have seen him in my masters house And some would make this the Tutelar or Guardian Angel of Abrahams family and that he was