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
with Cautions and remedies for their contraries p. 81 See 2 Observ 3. Conjugall prudence and masculine condescention with the contrary reprooved p 83 See the 3 Observ and Serm. 1. Observ 1. p. 2. and Serm. 2. Observ 2. p. 17. 4. Good mindes will yield of their own right for piety and peace sake p. 84 See 4 Observ 5. Vnadvised resolutions are commonly followed with distractions p. 86 5 Observ and Serm. 6. Observ 1. p. 58. Sermon IX GEN. 16.6 p. 90 1. Correction of servants lawful with the several kinds and necessary cautions thereof p. 90 See 1 Observ 2. The prudence and discretion of corrections with their contraries p. 94 2 Observ 3. Severity oft degenerateth into inhumanity p. 97 See the 3 Observ 4. The fickleness and instability of popular affections p. 98 See 4 Observ 5. Most men are apt to act to the extream of their Authority if not exceed it p. 99 See the 5 Observ 6. Rigour and Severity end commonly in prejudices and manifold inconveniences p. 100 See the 6 Observ Sermon X. GEN. 16.6 p. 101 1. The flight of servants not justifiable by any hard usage having more lawful remedies p. 101 See the 1 Observ 2. Wicked persons oft fare the better for their relation to the righteous p. 104 See the 2 Observ 3. Of the good offices the good Angels do us touching guardian Angels and the duties we are to return them p. 104 See the 3 Observ 4. Gods omnipresence and mans vain concealements p. 106 See the 4 Observ 5. Affliction bringeth in more guests unto God then doth prosperity p. 108 5 Observ and Serm. 12. Observ 3. p. 128 and Serm. 19. Observ 4. p. 6. Such is Gods goodness that his mercies are still interwoven with extorted judgments p. 109 See the 6 Observ 7. God can supply comforts unto the most desolate places and cases p. 110 7 Observ and Serm. 1. Observ 4. p. 6 and Serm. 18. Observ 1. p. 186. 8. The fearful events of discontentment with the Christian remedies thereof p. 110 See 8 Observ Sermon XI GEN. 16.8 p. 112 1. The condescention of the Angels and how they conversed here with men p. 113 See the 1 Observ and Serm. 10. Observ 2. p. 104. 2. The great perspicacy and knowledg of the Angels yet limited and how far inferiour unto God p. 114 See the 2 Observ 3. Whatsoever man is of his own and others God is an impartial judg of all both men and actions p. 115 See the 3 Observ and Serm. 17. Observ 6. p. 185. 4. Rigour and roughness is not to be used to those that are already sensible and humbled for their faults p. 118 See the 4 Observ 5. Ingenuous acknowledgment often preventeth still mitigateth punishment p. 119 and Serm. 12. Observ 2. p. 124. 6. The want of usuall comfort occasioneth a sensibleness of sin p. 120 See the 6 Observ 7. The discovery of torments as the fruits the best disswasion from evill courses as the cause p. 121 See the 7. Observ Sermon XII GEN. 16.8 9. p. 123 1. Ill servants and malefactors apt to cry out of their punishments but to conceale their offences p. 123 See 1 Observ and Serm. 10. Observ 1. p. 101. 2. Of confession with the qualifications and necessity thereof p. 124 See the 2 Observ and Serm. 11. Observ 5. p. 119. 3. The notable and good effects of well-improved affliction p. 128 See the 3 Observ and Serm. 10. Observ 5. p. 108. 4. 'T is a mercy of the first magnitude Gods restraining us from evill p. 129 See the fourth Observ 5. Dominion and Servitude stands well with Christian liberty p. 132. See the 5. Observ and Serm. 1. Observ 6. p. 9. 6. Satisfaction for offences how to be rendred both to God and man p. 133 See the 6 Observ Sermon XIII GEN. 16.10 p. 135 1. Gods and his Ministers method is first to humble people and then to comfort them p. 135 See the 1 Observ 2. Gods promises run alwaies with condition of obedience the defect whereof nulleth his obligations p. 138 See the 2 Observ 3. Gods gratious imitable disposition woeth and inviteth where he might command and urge p. 140 See the 3 Observ 4. God investeth his Angels and messengers with his own name and authority to set the higher rate upon them and their messages p. 141 See the 4 Observ and Serm. 17. Observ 5. p. 183. 5. The fond Affectation of great Names and families p. 142 See the 5 Observ 6. There is no arguing who are Gods Benjamins from the greatest mess of temporals p. 143 See the 6 Observ and Serm. 14. Observ 4. Sermon XIIII GEN. 16.11 p. 145 1. In doubts of minde or weak perswasions the confirmation of good Ministers and other godly people as it were sealeth an assurance p. 145 See the 1 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 p. 147 See the 2 Observ 3. Importunate desires of children and especially of males is a frailty of nature true piety in both contentedly attends Gods pleasure p. 150 See the 3 Observ 4. The imposing of the Name belongs unto the Father yet no Name or other externals whatsoever to be boasted of or deemd a priviledg p. 152 See the 4 Observ and Serm. 13. Observ 6. p. 143. 5. Significative and not affected names most ancient and commendable Monitors either preventing or much aggravating our crimes p. 153 See the 5 Observ Sermon XV. GEN. 16.11 12. p. 157 1. The father of mercy oft heareth the miseries of his servants before they can put up their prayers p. 157 See the 1 Observ 2. The great comfort of Gods accepting our devotions with caution touching apprehensions of the contrary p. 158 See the 2 Observ 3. God oft delivereth gratiously even those that suffer deservedly p. 160 3 Observ 4. The most pious parents may have impious children and the contrary Grace is not entayl'd by man but only conferred by God p. 163 See the 4 Observ 5. The strange Metamorphoses of sin p. 164 See the 5 Observ Sermon XVI GEN. 16.12 p. 166 1 How sin is irritated and provoked by the law yet that remaining good and holy p 166 See the 1 Observ 2 Wicked mindes are full of cruelty and that an infallible Symptome of an Ishmaelite p. 167 See the 2 Observ and Serm. 19 Observ 5. p. 205 3 Impious Spirits are alwaies apt unto contention as truly religious hearts to peace p. 182 See the 3 Observ 4 Contentious persons as they are troublesome so hateful unto all men p. 174 See the 4 Observ Sermon XVII GEN. 16 12. 13. p. 176 1 None so desperatly wicked but ever found abettours p. 176 See the 1 Observ 2 No respect or relation can restrain cruel dispositions that are backt with power p. 177 See the 2 Observ 3 Gods permission of evil both persons and actions vindicated by manifold good
very prevalent Thirdly Follow them with your prayers by this means they shall be semen sanctum i.e. an holy seed your sons shall be holy plants and your daughters as the polished corners of the temple Lastly Not to stay too long upon this point not onely in regard of children but in the want of other blessings that we stand in need of and doe desire we should observe the restraining hand of God If we have not the latitude of health that we would have we must acknowledg it to be Gods doing if we have not the proportion of estate that will serve to maintain our charge we must make account it is the Lords dispensation if we want the inward comfort that our souls long for we must know that it is God that restrains it and hath put our sun behinde a cloud So in regard of the publique if we have not fruitful seasons if we lack the first and latter rain if the times be more cloudy and fuller of distraction if the Gospell hath not so free a passage we must see Gods work in all these things There is no evill in a City which the Lord hath not done as the Prophet speaks he enlargeth or restraineth himself as he pleaseth If we could thus look up to him and his hand we could not stick in second causes which begets murmuring and meditation of revenge we would seek to him and till he answer us wait with patience We now come to the second cause of the marriage of Abraham and Hagar and that is Sarahs request to her husband to goe in to her maide the connexion of which with the former Saint Chrysostome makes to be such that he may free Sarah from all blame Saint Chrysostoms Apologie for Sarahs request that he notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sweet disposition of Sarah and makes her speak unto her husband in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though the God of nature hath made me childless it is not meet that thou should'st be deprived of the hope of issue seeing God hath made thee the promise of comfort being my dear and loving husband thou hast born patiently my sterility all this time and now I propound thee a course that is likely to make thee a father though not by me and the childe shall be as dear to me as if of my own body because that it will make for thy comfort Thus was she willing saith that Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 2. Conjugal relations should bemutually affectionate to manifest her great affection to her husband Now thus in the face of it though as afterward we shall shew God willing there was weakness and sin in it in the face of it I say it carries that true respect which the wife should have to the husband to tender his contentment above her own We shall see that when Iacob moveth his wives for his return to his own country though they must needs have a great affection to their Country and their Fathers house yet seeing it was their husbands pleasure grounded upon Gods command they willingly submit to follow him Gen. 31. Gen. 31.16 Michal did well in that 1 Sam. 19. 1 Sam. 19. That she sought the safety of her husband though with her own perill for it was very doubtful how Saul her father might deal with her for this care of her husband for in the next Chapter he throweth a speare at Ionathan his worthy Son for speaking in his behalfe but she knew the bonds of a wife were stronger then those of a daughter God laid this upon the woman Gen. 3.16 Gen. 3. that her desire should be subject to her husband she must preferr his will before her own and his contentment before her own and certainly else I see not how she answereth the end of her Creation which was to be a meet help for him Application Now it were much to be wished that this lesson were taken out but out of doubt as it hath been in former times so there is still a great defect this way The love that Lots wife bare to Sodome was a great means of delaying of her husbands comming out of that place she sought her own contentment rather then his or her own safety The reason why Moses forbare the circumcising of his second childe was the offence that his wife took at the circumcising of the first no question he had acquainted her with the danger of the omission but what cares she so she may content her self to expose him to a judgment And are there not too many so affected in these times that care not so they have their content though it be to their husbands prejudice They must dwell where they have a minde not where he desireth they must have these and these cloathes and these and these Iewels though oftentimes these be the sick feathers of a declining estate that they are plumed withal many a wife makes the husband in the latter end sit down and complain in the words of Adam mulier quam dedisti the woman whom thou gavest me hath deceived me Let the husband be sick they will be of those that shall do least about him they will not break their rest and sleep to attend him Let the husband stay at home mourning for want of his society and assistance while they take their vagaries and please themselves in their recreations this is not to be a daughter of Sarah and to do as she did who is said to have obeyed him and called him Lord and in all things studied his contentment and was most earnest to do that which she thought might most comfort him Thus far have we followed S. Chrysostome Observ 3. Defects of any kinde may not be supplied unlawfully But by the leave of so great a Father whatsoever intention she had to content her husband she makes a very bad inference from the former words Because God had restrained her from bearing therefore Abraham must go in to her maid If God do not answer our expectation must we go use indirect means to supply our wants God forbid Shall a man because he lacketh a wife go and steal one Because his wife bears him no children shall he get them on others Because a man wants money shall he purloin or use unjust courses Because he wants honour shall he contrive himself into it by lying and flattering and base supplantation The want of things discontenteth people and then forsooth because God restraineth his hand they will furnish themselves Because David is still pursued by Saul and that God doth not put an end to his troubles shall he throw himself amongst the Philistims 1 Sam. 27. 1 Sam. 27 that was a tempting of God and a discontentment with his estate and if God had not been the more merciful it had been the next means of his confusion Because Saul is not answered of the Lord 1 Sam. 28 neither by dreams 1 Sam. 28. nor
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
if I should not correct them Now for a season if need be saith the Apostle 1 Pet. 1.6 you are in heaviness through many temptations As if he should say You should not be in heaviness no not for that short season if there were not need but the dross will not be purged out without this fire the rust gotten off without this file nor the vitious humours purged out without this sharp dose you would not be sanctified here or saved hereafter without this And therefore David saith that God of his exceeding goodness caused him to be troubled And Saint Paul saith that when we are judged we are chastised of the Lord that we should not be condemned with the world Secondly it should teach us to examine whether the affliction that God sends upon us have this effect in us whether our conscieences are awaked in this storm as Jonahs was whether it bring our sins to minde whether it makes us search and try our ways Lam. 3. as it is Lam. 3. and maketh us sift our selves as it is Eph. 2. and bethink our selves of former errours that we may purge them out by humiliation We have not the first degree of profiting by affliction unless we see our sin Yea we should labour to finde out the Achan the main cause of our trouble and beg of God to shew wherefore he woundeth us and with Job Job 10.2 And 13.23 Chap. 10. to shew us our rebellion and our sin A fearful thing it is when a man shall be in their case that Jeremiah speaks of Jer. 10.6 Ezek. 16.43 Chap. 10.6 No man said What have I done and of those Ezek. 16. I have brought thy way upon thine own head yet hast thou not consideration of thine abominations A man to be afflicted and to have no sense of sin to have his heart in him as Nabals like a stone no consideration of the cause most woful But now come to the next verse which containeth the direction that the Angel gives to Hagar to return to her mistress and to humble her self under her hand And here first we may observe the goodness of God toward this woman that whereas she was hastening to her own wo and in the high-way to ruine her soul by going into idolatrous Egypt God keepeth her from this precipice and suffereth her to go no further Observ 4. 'T is a mercy of the first magnitude Gods restraining 〈◊〉 from evil It is a great mercy of God to be restrained from evil I kept thee saith God to Abimelech that thou shouldst not sin against me Gen. 20.6 God kept the sons of Jacob from shedding of the blood of Joseph by that perswasion of Reuben God kept David from perfecting his resolution against the house of Nabal he had committed a fearful sin if in his rage and fury he had acted what he had intended And when he had Saul in the cave and that all opportunity did smile upon him yea invite him to take revenge upon his well-known adversary that sought his life God kept him from imbruing his hands in the blood of the Lords Anointed How many have we known that when they have been bound upon this and that designe something hath intervened that hath taken them off and kept them from doing that which they purposed which was Gods care and providence over them to prevent their sin and not to suffer them to be so bad as they would have been For the Use of this Application Let us every of us account it a mercy and bless God for his restraining grace we have the seed of all sin in us yet there are some sins that we never felt the least inclination unto as Luther saith he never knew that he had the least motion to covetousness and therefore when one thought fit for the stopping of his mouth he should be tempted with gold it was answered by another Germana illa bestia non curat aurum that that same German beast cared not for gold So many a man is never so much as tempted to theft or sodomy or murder this is Gods mercy that he should thus keep them down and cast them as it were into a sleep as he did Saul and those that were about him 1 Sam. 26. 1 Sam. 26. It is not that we are naturally better then others that every lust doth not bubble up in us we must acknowledge it is Gods mercy that keepeth them down and consider who it is that maketh us to differ as the Apostle speaketh in another case 1 Cor. 4. 1 Cor. 4.7 Secondly we have had motions and temptations to this and that sin that others have fallen into but they have not prevailed with us to the commission of them And what hath been the cause that we have not hatched these Cockatrice-eggs and that they have not come to a fiery flying serpent Certainly God hath restrained us he could easily have given us up to our own hearts lusts as it is Psal 81. Psal 81.12 and have said to our corruptions as he did to the deceiving spirit that went to Ahab Go and prevail 1 Kings 22. but he hath kept us it is his goodness and we must acknowledge it with all thankfulness When we hear men engaged in these foul sins of Idolatry and Murder and Blasphemy and Oppression we must pity them and thank God for preserving us who else should be as bad as the worst It was a pious minde in Saint Augustine he would praise God pro peccatis quae fecit and quae non fecit both for the sins he had committed and had not committed for the remission of the former and the prevention of the later I observe sometimes that people being resolved upon this and that wickedness and being prevented of the perfecting of it by the failing of some instrument or opportunity or some sickness or inability in themselves that they chase and fret Oh that their eyes were but opened to see what a mercy this is that they murmure at how good a friend God is to them while they are their own enemies They would ruine their souls and God will not suffer them That holy Father could say Utiliter vincitur cui peccandi licentia eripitur He is happily conquered that is restrained from sin yea though God stop his way with thorns and by some heavie-armed affliction on him for by this means though the body suffer yet the soul may be saved On the other side it is the greatest judgement that God can lay upon a man on this side hell to let him thrive in sin when he saith as to Ephraim in Hosea Hos 4.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him alone let him go on to make up the measure of his iniquity let him that is filthy be filthy still I will not stop or stay him Thus God in his judgement doth by many a man as by Pharaoh and his army make them fair way even into
by any miscarriages to lose or forfeit them Psal 85.8 Psal 85. God will speak to his people and to his Saints with this intention that they shall return no more unto folly The Use of this is First to us that be the Ministers and you that are the people To us Application in the speaking comforts and to you in the receiving of them We must not comfort before we see you humbled for your sins God giveth his Ministers the tongue of the learned to minister a word in due season but to whom to him that is weary Isai 50. We must Isai 50.4 like the good Samaritan pour in first wine and then oil we must purge by Potion and then comfort by Cordial we must use first verbera the stripes of the Law and then draw out uhera the brests of the Gospel I know that people are greedy of comforts and like the sons of Zebedee they would have a grant of sitting on the right hand and left in Christs Kingdom before ever they have drank of the cup that he did drink of or have been baptized with his baptism they send for the Minister and desire him to give it them but discover not any measure of humiliation upon which to ground this comfort Now if we should satisfie them in this we should be unfaithful to our Master and bad stewards of that allowance which he giveth us to dispense yea it may be we might be guilty of giving childrens bread unto dogs And as we should be unfaithful to God so we should be helpless to men we should do them no good with comforts being not disposed for them by humiliation nay we should do them much harm for the great Master of Physick telleth us that Hippocrates in an impure body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omne nutritivum est nocivum that which nourisheth hurteth There must be first an evacuation of humours where there is Plethory and then nourishing things do well As we must be therefore careful in our way to give every one the portion of meat in due season so do not you require comforts of us till you come to a sight of your sins and have true remorse in your souls for them A second Use may be this even to abate the joy of some people in the world who brag of those comforts that they have in themselves and perswasion that they have of their good condition and yet cannot say that they have been truely and sensibly cast down for their sins I may say Their rejoycing is not good as the Apostle speaketh 1 Cor. 5. 1 Cor. 5. in another case They may suspect such a building as hath no better a foundation They may justly fear that their comfort is not of God because they have it not according to Gods order and method For on whom hath he ever bestowed the spirit of adoption who have not first had the spirit of bondage What spirit hath ever God raised that he hath not first in some measure cast down I say In some measure for I know the same measure of humiliation is not required of all As there may be in the soul false fears Satan hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek Father calls them S. Chrysostom his vizards to terrifie people withal and to make them fear when there is no just cause of fear so there may be false joys and people may triumph in some comforts that yet are not the joy of the Spirit Remember we it every of us True joy in the Christian soul riseth out of sorrow for sin And that is the truest consolation that we finde in our selves after true humiliation A Second thing is this Here is a promise of a great blessing to this woman but mark how it is inferred even upon the direction that the Angell had given her in the former vers If she shall return and humble her self under the hand of her mistress acknowledging her fault Observ 2. Gods promises run alwaies with condition of obedience the defect whereof Nulleth his obligation Deut. 8.29 and carrying her self fittingly for after time then she may expect the accomplishment of that blessing which the Angell here foretelleth The promises of the blessings of God run with a condition of our obedience If thou dost well shall thou not be accepted saith God to Cain Gen. 4.7 Acceptation there is a full word it includeth the blessings both of this life and that which is to come but there is also a condition of doing well So Deut. 8.29 Oh that there were such an heart in this people to fear me and keep all my commandements alwayes that it might be well with them and with their seed for ever God engageth himself to be good unto them and to their seed but there is a condition of obeying him and keeping his commandements c. 28. and this Moses fully layeth forth in Deut. 28. Where he mentioneth a world of blessings but withall mentioneth the condition of enjoyment of them even the keeping and observing of Gods commandements David giveth none encouragement to Solomon to receive Gods blessing 1 Chron. 28. but upon condition of his obedience Psal 122.12 1 Chron. 28. And it was none other then God himself had told him as he relates it Psal 122.12 If thy children shall keep my covenant and my testimony that I shall teach them thus and thus it shall be unto them Psal 84.11 The Lord is a Sun and a shield he will give grace and glory no good thing will he withhold here is good measure pressed down heaped up and running over but for whom is all this or what is the condition You shall finde it in the next words Isai 1.19 Those that walk uprightly upright walking is the condition of these blessings Isaiah 1.19 If you be willing and obedient you shall eate the good things of the land Where see that those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things that concern this life as the Apostle calleth them 1 Cor. 6.3 are promised with a condition and for the blessings of the life to come They run with a condition also as we may gather from that speech of our Lord Mat. 19.17 Mat. 19. to the young man who desired to know what he should do to obtain eternal life for he made account he must do some thing for it Christ tells him If thou wilt enter into life keep the commandements God hath made a promise of blessings both here and hereafter but to what Saint Paul will tell us 1 Tim. 4. Godliness hath the promise both of this and that life which is to come 1 Tim. 4.8 Be thou faithful unto the death and I will give thee the crown of life saith our Lord unto the Church Revel 2.10 The promise is upon condition of practice For the Use of it It meets first with a great many in the world who are urging God with the performance of his promise yea
his sons name which Hagar bare Ishmael And so Jacob altered the name that his wife had given from Benoni to Benjamin if we finde in Scripture Observ 4. The imposition of the name belongs unto the Father yet no name or other externals whatsoever to be boasted of or deemed a priviledg Ruth 4. 1 Sam. 1. that women gave names to their children we must suppose the consent of their husbands not that they did it by their own authority The wife of Manoah bare a son and called his name Sampson the women the neighbours of Naomi gave the childe a name Ruth 4. but we must suppose it was suggested unto Boaz and he appointed it So Hannah gave Samuel his name no doubt with the consent of her husband Elkanah 1 Sam. 1. Elizabeth likewise when the child was to be circumcised and the neighbours would have him called Zacharias after his father she said no he must be called John yet was not that ratified till the father himself was consulted and when he said it must be so they called him Iohn but I let that pass Cajetan in locum he shall be called Ishmael nec praeterea saith Cajetan take knowledg that Ishmael is the first in Scripture that God gave a name unto before he was born but withall another observeth that he was the only ill in Scripture whose name is foretold The next was Isaac and Iosias in the old testament and the Baptist and our blessed Saviour in the new But in or before the birth of these four whose names were foretold there was some miracle shewed Isaac born of Sarah at ninety years of age when Josias was named the Altar clove in sunder 1 Kings 13.2 1 Kings 13. When the Baptist was promised his Father was strucken dumb and Christ was born of a virgin but in the foretelling of Ishmaels name no miracle that we read of was wrought unless we will give way unto the fiction of the Hebrews that we mentioned in the beginning that the childe was dead in Hagars womb upon her long travell and miraculously revived again Well then the foretelling of Ishmaels name though as Saint Chrysostom observeth S. Chrysostom it sheweth the care that God had of Hagar by mentioning such particulars yet it is not to be boasted of nor any of those outward things else wherein men out of the covenant have as great a share as others yea oftentimes a greater then others as if they were certain evidences of Gods speciall love Eccles 9. no they fall alike both to good and bad saith the Preacher Eccles 9. There is a conceit that possesseth the minde of many a man in the world who being guilty of gross sins yet because God blesseth him in these outward things and maketh him prosper faith surely God would not thus favour me if he did not love me is it like I should enjoy this abundance if God did not bear a speciall affection towards me Application But this is a gross mistake for Esau was hated of God and yet the fatness of the earth was his portion Psal 17.4 These be those that have their portion in this life Psal 17. and yet have no part in Heaven Let no man therefore think these outward things and the full enjoyment of them assurances of Gods special love but let him labour as I said the last day for the graces of Gods Spirit which are panis Filiorum the childrens bread and the doggs of the world shall have no part in them Gifts are bestowed upon Ishmael and the sons of the Concubine but the inheritance is reserved for Jsaac God only loveth with a speciall love and the affection of a Father whom he hath ordained to salvation Observ 5. The strange metamorphoses of sin But now for the reason of the imposition of this name because the Lord hath heard thy affliction Where we may observe the reason of the imposition of names 1. It hath not been only used to distinguish one party from another but 2. in the second place to signifie something to come So Hevah had her name because she was to be the mother of all living and Abram was called Abraham because he was to be the Father of much people and Sarah because she was to be the mother of Princes And Isaac had his name from laughter not only because of the present rejoycing of his parents but because he was to be cause of joy to posterity in regard the Messiah was to spring from him And Ioseph because God would add another son And Solomon because he was to be a peaceful Prince And Iesus because he was to save his people from their sins 3. Names have been imposed to keep in fresh memory some blessing past and so we see Iacob hath the name of Israel to put him still in minde of his wrestling with God and how he prevailed with him So Ioseph called his elder Son Manasses because God had made him forget his affliction and his younger Ephraim because God had made him fruitful in the land of his affliction And so Moses had his name from being drawn out of the flaggs And Samuel because he was begged of God yea to this purpose that Gods people might remember his mercies they have given names to places Abraham calls the place where God had spared Isaac Gen. 22. c. 28. and provided another sacrifice in his room Iehovah-jireh the Lord will provide that he might never forget the experiment he had of Gods gratious providence Jacob changeth the name of Luz into Bethel the house of God Gen. 28. that he might ever remember how gratiously and comfortably God had revealed himself unto him in that place Iehosophat and the people that they might never forget the marvellous comfort that they had received from God in a strange deliverance from an invincible army of the Ammonites and Moabites and Edomites called the place where they met together to praise God for his mercy the valley of Berakah i. e. the valley of blessing 2 Chron. 20. 2 Chron. 20. yea they have given names to times Mordecai and Gods people to keep in perpetual remembrance that deliverance of theirs from that conspiracy of Haman did not only keep those daies wherein execution should have passed upon them as daies of rejoycing every yeare but called them daies of Purim Esther 9. Esther 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Lot and a Lot we know was cast upon them for their extirpation Lastly Names have been given unto men as to mind them of Gods mercy to them so of their duty to him that as oft as they heare or remember their name they might be stirred up to thankfulness and obedience as Judah that is from praising Simeon from hearing and Benjamin the son of his fathers right hand which carried his duty in it So John or Jochanan the graces of God and Theophilus and Timothy and divers others Now for the Use of this
never did hurt to the body of any man though Moses plagued Egypt and Elijah called for fire from Heaven and Elisha for the Bears and Peter smote Ananias and Paul Elymas with blindness yet he never hurt any when they fell backwards that came to apprehend him he suffered them to rise again and healed the eare of one of them He came not to destroy but to save as he telleth his Disciples who would have had him given way unto them to call for fire from heaven upon those in hospitable Samaritans and should we not learn of him to be humble and meek Should not the same mind be in us that was in Christ Jesus Fourthly think we how cruelty staines the soul it maketh it of a Scarlet of a Crimson dye that many tears will not cleanse it yea it woundeth the soul in that manner that much Prayer and Fasting will not be enough to heal it When David hath this to answer for he cryeth out Amplius me lava Domine Wash me throughly O Lord more and more and he prayeth again Deliver me from bloud-guiltiness O God Lastly Often think of the Judgement to come at what time the meek in spirit shall be much set by and the mercifull shall find mercy but a Judgment merciless to such as have been cruell And now in the close of this Exhortation Let us know that it is directed to us all neither is it needless to those that are very forward in Religion for as they have naturally the seed of all sin in them so they are apt upon Temptation even to be cruell It was Simeon and Levy whose anger their Father cursed because it was fierce and their wrath because it was cruell Gen. 49.7 Gen. 49. And how was David hurried into a cruell way And so Jonah could have been content that all Nineveh should have been destroyed nay took it ill it was not so And Theodosius an excellent Prince and no vertue in him so eminent as compassion Beneficium se accepisse putabat cum regaretur ignoscere That he thought he had received a favour of any one that desired him to forgive And yet upon an occasion of an uproare at Thessalonica wherein one of his Servants was slain he commanded an universall Massacre to pass upon the City without distinction so that in a short time there were seven thousand butchered which cost him deare before he could wipe it out as they know that have read Saint Ambrose his dealing with him Even the Godly are subject to fierce and intemperate affections and had therefore need to keep the stronger watch over themselves lest they do that in their haste which they must repent at leasure And so I leave the Point with craving of pardon for my length in it which the badness of these last times hath driven me to which are times of blood and cruelty of rage and fury and but a few there are that tread the ways of love peace and sobriety There is another thing to be observed in that his hand is against every man he giveth the quarrel And this is the nature of wicked and fierce men that they are so restless that they will provoke not stay till they be provoked Psal 35.20 Such David speaketh of Psal 35. They speak not peace but devise deceitful words against them that are quiet in the land Observ 3. Impious spirits are always apt unto Contention as truely religious hearts to Peace Such were those enemies of Jeremiah that did devise devices against him and smote him with the tongue Jer. 18.18 when he gave them no cause and those again Jer. 20.10 that did watch for his halting yea sought to entice him that so they might take revenge upon him And so it is said of some that provoked our Saviour to speak of many things willing to pick a quarrel Such an one was Alexander of whom it was said that he would fight with stones and mountains if he had not men to fight withal And so of one Coelius who was of so turbulent a spirit that he would not be quiet except he were in quarrels and was angry if he were not provoked his Motto was Dic aliquid ut duo simus Say or do something that we may be two And we want not those swaggering ruffians and roaring monsters that walk the streets meerly to quarrel These are compared to the Sea that cannot but cast up mire and dirt and rageth not because it is provoked but because it is unquiet They are compared unto asps and vipers and those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that not being wronged yet do hurt It is as natural for the wicked to do evil as for the fountain to run or the fire to burn And the cause of this motion of the wicked is not from without but from a principle within A Watch will not go but by means of the spring but the wicked heart worketh from it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of its own accord and stayeth not no more then the pulse in the body The wicked needs not the devil to tempt him for he can tempt himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Nazianzen Sin is ever ready at hand Nazianzen Now for the Use of this First it may let those that be of such tumultuous spirits see Application what a fearful case they are in God would have men live in peace and behold they are enemies to peace yea they wilfully break it Are the peace-makers blessed then certainly the peace-breakers are cursed Shall the peace-makers be called the sons of God then certainly the peace-breakers shall be called the children of the devil Is there not a wo to him by whom the offence cometh and do they dare to give offence to provoke others and to begin a quarrel Men should consider one another to provoke to love as the Apostle saith and these consider their brother to provoke him to hostility and they will wrong him to provoke him to strike again It is required of men that being provoked they should forgive it for it is the glory of a man to cease from strife but these provoke others and are willingly and wittingly de industria contentious * Contentiosi Words in osus intimate vitious habits Aulus Gellius Now are not such an abomination to the Lord Is it not just with God that he that loveth contention should be clothed with rags that he should want inward peace and at the end of his days should go to his own place where there is nothing but tumult and confusion In the second place I wish we might be provoked by a people that are not Gods people as it is in Deuteronomy Deut. 33.21 that we could be as forward to good as they are to evil They are ready to quarrel and to offer injury and their sword like Joab's is ready to fall out of the scabberd upon every occasion yea upon no occasion Oh that we were as ready Titus 3.1 to every
that suffer wrong Psal 146.7 If thou seest in a country saith Solomon Eccles 5. the poor oppressed wonder not at it that is be not too much discouraged in that regard There is one higher then the highest of them that regardeth it and he will judge both the just and the wicked A man that in some Court is overswayed against right yet is not out of heart while he hath an higher Court to appeal unto of the equity whereof he is perswaded and so hath the oppressed they have a Court of heaven to appeal to and there we shall be sure to have justice for us according to the equity of our cause I know this is difficult and puts a man to it but we must bear saith the Apostle Be ye patient till the coming of our Lord. But now before we leave this verse curiosi quaerunt A Question touching Gods Permission saith Jerome the curious start a Question here Why God foreseeing and foreknowing what kinde of persons Ishmael and his posterity would be would suffer such to be brought forth into the world or did not as soon as they were born dash these children of Babylon against the stones Observ 3. Gods permission of evil both persons and actions vindicated by manifold good ends and reasons from being any ways occasion of them or prevent these Cockatrice eggs from growing to be fiery flying serpents He is the God of peace and love and mercy and he loveth a sweet correspondence of men in their several societies Nay to suffer such as should be cobling-stones in a wall that would neither head nor bed well nay such fire-brands of the world as Hecuba dreamed she went withal men whose hands should be against every man and every mans hand against them such as should be the pest of the place and the calamity of the times wherein they lived such disorderly ones as would spoil that comely method and order into which God had digested things nay may not a man think that God is the author and cause of the sins of such men when foreseeing them he doth not prevent them Oh in the fear of God first let us take heed of this conceit Better saith Saint Chrysostome an hundred to be slain Chrysost 23 Hom. super Acta Apost then that our God should hear such a word from us That he is the cause of sin to us Saint Augustine calleth it detestandam abominandam opinionem a detestable and abominable opinion for saith he Fieri non potest S. Augustine ut per quem á talibus surgitur per eum in talia decidatur it is impossible that he by whom men rise from sins should be the occasion of their falling into them And Fulgentius saith Far be it from us to think Fulgentius that God is autor quorum est ultor author of those sins whereof he is revenger His Prescience and foresight of sin doth not make him the cause of it Non ideò peccat homo quia Deus eum peccaturum praescivit saith Saint Jerome a man doth not therefore sin S. Jerome because God foreknoweth his intention to sin no more then the Astronomer is the cause of the Eclipse which he foretelleth or a Physitian of the disease which he foreseeth a man will fall into or the Prophets of the calamities which they foretold or a wise man of the ruine of another which he foresees in his wicked courses No our destruction is from our selves as God told Israel Hos 13. Hos 13.9 and the least aspersion may not be cast upon God whose pure eyes can behold none iniquity But then for the Quare Why God doth permit such wicked men to be born Eccles 7.10 and to live in the world I might say as Solomon Eccl. 7. in another case Thou dost not enquire wisely concerning this or I might answer as my Author doth in the words of the Apostle Rom. 9. Rom. 9.20 O man who art thou that repliest against God! hath not the potter power over the clay may not God do as he pleaseth And dare any man say unto him Why dost thou so His will may be secret but it cannot be unjust But yet to give some satisfaction in this Point it is a true speech of Saint Augustine August in 11 of his Enchirid. Deus non sineret aliquid mali nisi usque adeo esset omnipotens bonus ut benè faceret etiam de malo God would not suffer any evil to be done in the world but that he is so good and omnipotent as that he can bring good also out of that evil and make all things work for the best c. Now God suffereth wicked men to be born into the world and to live in the world First to let the world see how much mans nature is depraved and corrupted by his fall God made him upright but he transgressing fell in the dirt S. Bernard saith Saint Bernard and not onely defiled himself but wounded himself so that he became from the crown of the head to the sole of the foot nothing but swellings and putrified sores This first sin was the Trojan-horse the fruitful womb of all those mischiefs that have infected the world of all those murthers and cruelties oppressions that have stained the souls of men of all those judgments with which God hath justly plagued the sons of men This corrupt nature of man is fierce and driveth furiously like Jehu the son of Nimshi it breaks out desperately it is like the raging sea that casteth out nothing but mire and dirt it rusheth into sin as the horse into the battel and committeth sin with greediness Now all this sheweth in the practice of wicked men as in a glass the woful condition of our Nature 'T is intended for mens humiliation and that they should bethink themselves from whence they are fallen and seek the repairing of Gods image in them Secondly God suffers such fierce and cruel ones to be in the world for the exercise of the graces of his children as first their thankfulness to God that he is pleased to restrain that corruption in them which so breaks out in others When thou seest a man wallow like a beast in his own vomit dart out blasphemies against heaven revile the Gospel of salvation tear the blessed Name of God in pieces with horrid and hideous oathes when thou hearest of Cain murdering his brother Judas betraying of his master Ananias lying to the holy Ghost Lucian mocking the Lord Jesus as a crucified impostor Julian darting of his blood against heaven in hatred of Christ the Scribes and Pharisees blaspheming the Spirit of God when thou observest men of an unquiet and turbulent spirit that like Salamanders cannot live out of the fire that are of a provoking carriage and apt at every turn to be injurious unto their brethren yea even thirsting after their blood and shedding it Then thank God that his grace keeps thee