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
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
ends and reasons from being any waies occasion of them p. 179 See the 3 Observ and Sermon 5. Observ 3. p. 52. handled by way of question 4 Vnwarrantable courses treasure up punishment for after time p. 182 See the 4 Observ 5 The messages of Gods faithful ministers are his own words and Embassages p. 183 See the 5 Observ and Serm. 13 Observ 4. p. 141. 6 'T is both a consolation and a caution that God beholdeth all both our doings and sufferings p. 185 See the 6 Observ and Serm. 11 Observ 3 p 115. Sermon XVIII GEN. 16.13 p. 186 1 All earthly defects are made up to Gods children with supplies from Heaven p. 186 See the 1 Observ and Serm. 1 Ob. 4. p 6. and Serm. 10. Observ 7. p. 110 2 True Christian gratitude looketh through the means and instruments up to the main agent through all second causes to the first p. 188 See the 2 Observ and Serm. 1. Observ 8. p. 11 and Serm. 19. Obser 3. p. 203. 3 The imperfection of our knowledg here and dullness of our apprehensions See the various expressions c. p. 191. 4 The substance of Gods mercy's much advanced by the circumstances and especially in that He loved first p. 192 See the 3 Observ 5 Grateful mindes use all good means to keep up the memorial of Gods favours p. 194 See the 4 Observ p. 192. and Observ 2. p. 188. and Serm. 19 Observ 3 p. 203. 6 The favours of God to some ought to be encouragments to others both for expectation and preparation p 195 See the 5 Observ Sermon XIX GEN. 16.14 15 16. c. p. 197 1 God is the sole fountain of life the living God and all other refuges dead without him p. 197 See the 1 Observ 2. Gods providence is as watchful as his essence powerful p. See the 2 Observ and Serm. 1. Observe 8. p. 11. and Serm. 2. Observ 5. p. 22. 3. Remarkeable mercies are to be treasured up to all posterity p. 203 See the 3 Observ and Serm 1. Observ 8. p. 11. and Serm. 18. Observ 2. p. 188. 4. Happy that affliction which ends in reformation p. 204 See the 4 Observ and the contrary and Serm. 10. Observ 5. p. 108. and Serm. 12. Observ 3. p. 128. 5. Forgiving dispositions are badges of Gods people and the contrary p. 205 See the 5 Observ and Serm. 16. Observ 2. 3. 4. p. 167 6. Aqua vitae for old age and what crowns that with comfort p. 207 See the 6 Observ In this Table are 109 severall Heads of Practicall Divinity THE FIRST SERMON GEN. 16.1 Now Sarah Abrahams wife bare him no children IN this Chapter is described the birth of Ismael begotten of Hagar Sarahs handmaid and it is a memorable story as in many respects so especially in that of the Apostle Gal. 4.24 Gal. 4.24 making an Allegory of that abolishment of that Legal servitude and bondage under the Old Testament by Christ under the New the bond-woman and her son were cast out and now we are not sons of the bond-woman but of the free as the Apostle there sheweth The Chapter hath four parts 1. The marriage of Abraham and Hagar in the three first verses 2. The visiting of Hagar upon her conceiving the jar that it caused between Abraham and Sarah together with Hagars flight upon her correction vers 4 5 6. 3. The Angels coming unto her and perswading of her after 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 to the 13 verse Lastly the obedience of Hagar together with the birth of Ishmael to the end of the Chapter For the first part The first Part. which contains the marriage of Abraham and Hagar there is set down First the occasion of it Sarah had yet born no childe to Abraham and she had a handmaid by whom she thought she might have a childe Secondly the causes of the Marriage First Sarahs complaint that God had restrained her from bearing Secondly her advice to her husband to go in to her maid Thirdly her desire and hope of Issue If perhaps I may obtain children by her Fourthly the yeelding of Abraham to this motion Thirdly is considerable the manner of knitting this Marriage Sarah took Hagar and gave her to her husband Abraham to be his wife Lastly the circumstance of time is considerable after that Abraham had dwelt ten yeers in the land of Canaan I spare the division of the other parts of the Chapter till we come to them For the first it contains the occasion 1. Sarahs not having born children 2. A means ready at hand to supply that defect by means of one that was her servant Hagar described She is described 1. From her condition an handmaid 2. Her country an Egyptian 3. Her name Hagar For the former clause Sarah Abrahams wife bare him no children Sarah Abrahams wife there may be something in it that she is not onely called Sarah but Abrahams wife Sarah why called Abrahams wife First Ad distinctionem to distinguish her from that wife which is spoken of at the third verse For Sarah gave Hagar to Abraham to be his wife But the difference of wives and concubines who also were called Concubines we shall shew God willing when we come to that verse Secondly she is stiled Abrahams wife In honorem and it is no mean honour to her to be the wife of so worthy a man as Abraham was so renowned for all kinde of vertues with whom great Princes came up to confederacie as we see in the fourteenth Chapter and who was accounted as a Prince of God amongst them Chap. 28. Observ 1. Conjugal reputation is to be mutually preserved A worthy husband is a great credit to the wife Abimelech calles Abraham The veil of Sarahs eyes Gen. 20. â—6 There be many interpretations of that place amongst the rest this is one That he was Ornamentum oculorum He was an ornament unto her and certainly nothing that a woman can account a greater ornament unto her then to have a wise understanding vertuous husband It is said in the Law that Uxor fulget radiis Mariti a wife shines by the beams of her husband the more excellent he is the more honour to her What an honour to the Church to have God to be her husband Isai 54.4 Isai 54 the Prophet tells the Church that she shall not be ashamed or confounded nor remember the reproach of her widowhood Why For thy Maker is thy husband How doth the Spouse in the Canticles triumph in her husband Christ it was both her reckoning and honour Ezek. 16.14 that he was the chiefest of ten thousand Ezek. 16 the Prophet saith The renown of the Church went forth among all the heathen for her beauty for it was perfect through my comeliness which I had put upon thee and so for that among
her handmaid Hagar In the fourth Commandment Masters are enjoyned to teach that their servants keep the Sabbath Observ 6. The antiquity and lawfulness of domestical relations 〈◊〉 Civil relations lawful The Angel in this Chapter wisheth Hagar to humble her self under her Mistresses hand In the New Testament servants are commanded to obey their masters and masters are charged to do that which is equal to their servants Eph. 6. Col. 3. The dearest Saints of God in all ages have been some in the place of masters some of servants Many Parables doth Christ teach from the power that masters have over their servants and the subjection that servant yeeld to their masters Lastly many promises hath God made both to masters and servants that conscionably perform the duties of their place and many threatnings are found against such as are negligent therein so that the relation certainly cannot justly be questioned The Anabaptists will have no difference between masters and servants all are a like say they and some of their reasons The Anabaptists Objections for this unreasonable opinion are these 1 Ob. First masters are either Infidels or Christians and so servants Object 1 if masters be infidels and servants Christians how unfit that Christians should be servants to infidels and if both be christians they are brethren and brethren are equall Sol. But we answer rule and subjection are things of civill policy Sol. and serve to the outward preservation in of Church and Common-wealth and family in the world but faith and piety and such graces are inward matters of the soul tending to the better life these being thus different one that is excellent in the one may be inferiour in the other though there be an equality in regard of spirituall things there may be a disparity in civill and temporall matters 2 Object It is against nature for one to be servant to another it Object 2 is saith Saint Augustine non ex natura sed ex culpa Augustine Sol. Sol. admit that in innocency there should have been no such subjection as now there is yet it is not now against that order and course wherein God hath now setled man God hath turned many punishments of sinne into bounden duties as the subjection of the wife to the husband and a mans eating bread in the sweat of his browes 3 Object It is the prerogative of Christians to be all one Gal. 3.28 Object 3 Sol. It is true and so they are as members of Christ which is a spirituall body Sol. but not as they are members of a politique body a politique inequality not against a spirituall equality 4 Object Subjection is against the liberty which Christ hath purchased Object 4 for us Sol. I Answer it is not for that liberty is from that curse and rigour of the morall Law Sol. and from the judiciall part of the law from sin and Satan and hell and damnation But not from such degrees which God hath established between man and man for the good of mankinde And therefore we shall finde the Apostles pressing upon christian servants subjection and an honouring of the Gospell by subjection And Saint Cyprian will tell us that servi cum crediderint plus dominis carnalibus servire debent Believing servants ought to do the better service Object 5 5 Object Lastly they say we are expressly forbidden to be the servants of men 1 Cor. 2.3 Sol. 1 Cor. 2.3 Sol. To be a servant there is not simply to be in subjection to an other but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so to serve the will and pleasure of man as that we are willing to serve and please him in any thing though offensive to God Chrysostom as Saint Chrysostom shews fully upon that place Such indeed are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men-pleasers and the servants of men Well then for the Use Applicat Let those that be in the condition of servants serve their masters honestly and faithfully Let them do what they do for conscience sake looking higher then their earthly master even to him to whom they must be accountable for their service such an one will be as faithfull at Lygorn as at London as well when his masters back is turned as when his eye is upon him he will fear his master in his heart he will seek the good of his master he will be ruled by him he will hearken to his instructions he will be faithfull in his business in his secrets he will cover his infirmities It is rare I confess to finde such current conscientious ones who have such let them respect them and be kinde unto them for certainly they have a great treasure Secondly For her country she was an Egyptian That conceit which one of the Rabbins hath that she was Pharoahs daughter though Lyra incline unto it hath no reason for it and therefore is rejected by Paulus burgensis she was an Egyptian maide and it is like one of those whom Pharoah is said to have given unto Sarah Gen. 12.16 Gen. 12.16 Now in that she came into Canaan with Sarah it is like as Philo the Iew saith that she was converted by being with Abraham and Sarah while they stayed in Egypt and so might come along with them when they came for Canaan How attractive and what a loadstone Religion is I have shewed you heretofore many of the Egyptians went from their own country with the Israelites Exod. 12. Exod. 12. And we see how Ruth was wrought upon by the conversation of Naomi that she comes with her into the Land of Judah Observ 7. Religion is the most attractive loadstone The Apostle wisheth Christians to walk wisely in regard of those that were without And Saint Peter wisheth them to whom he writes to have their conversation honest amongst the Heathen that they might be brought to glorifie God And he makes it possible for the believing wife to convert the unbelieving husband by her conversation Saint Alban was converted by observing the pious courage of a christian souldier And Iustin Martyr tells how the godly conversation of Christians wrought upon him And for the Use It should teach us that when we come into strange places Application or into strange countries amongst such as be prophane or heathenish we be carefull of our waies for certainly there is great power in this to doe good upon them Words will not doe so much as godly and pious actions which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom unanswerable Syllogismes on the otherside if our course be lewd how do we dishonour God and cause the name of God to be blasphemed in Gath and in the streets of Ascalon and set men further off from their conversion For how should they like that way that is attended with so bad actions If it be true the power of it will be seen in mens conversation Secondly Musculus notes an other thing Observ 8. Gods
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
Saint Paul maketh it an Allegory but what then The mystery lyeth not in the marriage of Abraham and Hagar but in the servile condition of Hagar and the casting of her and her son out of the Family that typified the servitude of the Law and that carnal ordinances were to be cast out of the Church We do not saith Saint Augustine justifie the fault of Lot with his daughters because it signified something Because there was a mystery in Hosea's taking a woman of fornications is fornication justified Shall we excuse theft because the sudden coming of Christ is likened unto the coming of a thief in the night Is a man licensed to play the unrighteous steward because Christ draweth a Parable from them likewise Sixthly Some say that Abraham offended not in this because we finde afterward that God promiseth to bless the childe that was born I answer It is a fallacie non causae of that pretended for a cause which was not the cause of that same blessing God blessed Ishmael for his fathers sake but not for the lawfulness of his generation God blessed Jephtah that was base born and he became the ruler of the people but this doth not justifie that mixture from which he sprung Lastly that which is said in justification of this fact is that Polygamy was not unlawful and that God dispensed with it in those times The Polygamy of the Fathers was a fault But as far as I perceive this cannot be made good For besides that as we shewed before it was against the law of Nature there is a parity of matrimonial right between man and wife each others body in each others power And secondly Would God have that to be in families that should be the cause of discord But such is Polygamy as we see in the family of Abraham in that of Jacob and in that of Elkanah Thirdly had Polygamy been lawful surely it should have been permitted most of all in the beginning of the world for the multiplication of mankinde But then God did not suffer it for he then said For this cause shall a man leave father and mother and cleave to his wife not wives but wife as speaking of one The Polygamy of the fathers then was a fault And let not men wonder that it should never in all that time be reproved For we do not finde Lots incest with his two daughters or Jacobs marriage with two sisters reproved and yet both worthy of reprehension Secondly it is observable that most of the Polygamists were reproved in deeds if not in words either by the vexation they had from their wives or by the crosses they had in their children Why but then if it were a fault what shall we think of the Patriarchs that lived and died in this sin It is commonly said that they sinned not against their consciences but of ignorance and infirmity as in other things this being not yet clearly revealed unto them and God in his gracious indulgence upon their general humiliation for all their sins was pleased to pass by this For who is not guilty of many sins that he knoweth not perfectly to be sins And those are washed away through Gods mercy by a general repentance Who understandeth his errours Psal 19.12 saith David O cleanse thou me from my secret sins Now for a word of Application Let no man dare to imitate the Patriarchs in this For if it were a fault in them it ought to be avoided not imitated Instruunt nos Application docentes errantes saith the Father They instruct us at once erring and cautioning we should be warned by their falls It is a prophane trick to encourage our selves in evil by the errours of holy men as too many do pleading Noahs excesses and Abrahams lying and Lots incest and Davids adultery Si David cur non ego S. Aug. in enar sup Psal 51. Saint Augustine maketh it the speech of one If David did thus and thus why may not I do so And so Peters denial of his master These are not set in exemplum cadendi sed si cecideris resurgâ—ndi saith that Father Not as examples of falling but if thou beest fallen of arising Again for this particular that we have discoursed upon much may be said to extenuate the fault of the Patriarchs We cannot plead if we do offend in the like kinde Why Matth. 19.8 Mark 10. Because our blessed Lord hath perfectly cleared the case Matth. 19. and Mark 10. ab initio non fuit sic From the beginning it was not so 2. The Apostle saith that every man must have his own wife and every woman must have her own husband 1 Cor. 7. and 1 Tim. 3. 1 Cor. 7.2 1 Tim. 3.2 a bishop must be unreprovable the husband of one wife so that he is reprovable that hath two wives that is together for it is to be understood de Polygamia simultanea of many wives at the same time not of Polygamy which is successiva divers wives one after another for it is not forbidden for a man to have one wife after another Why then beware of this rock and let us know If after such light we run our selves upon it our fault is far greater then that of the Patriarchs for we have a Sun to their Candle and the greater light the more perfectly should our steps be ordered Well by that which hath been said we see that both Sarah and Abraham failed in this business We will not be so wicked and foul-mouthed to charge Abraham with gross lustfulness and lasciviousness or make Sarah a bawd unto him S. Augustine Saint Augustin might say it truly of the Patriarchs Castiùs utebantur pluribus quà m nunc unâ that they did more chastly use many then many now use one but on the other side we must needs note the infirmity of these holy persons and yet that rayling Fryer Fevardentius Fevardentius taxeth this in reverend Calvin he taketh no knowledg what that holy man hath said indeed as much as can be said to extenuate the fault of this matrone but because he cannot acquit her of errour he sticketh not to say that Saram multis vexat contumeliis The Friers slanders of Calvin that be asperseth Sarah with manifold reproaches yea belyeth him in that manner that he maketh him say Saram voluisse domo sua erigere lupanar Et mariti Laenam esse that Sarah would set up a Brothel-house in her own and became vitiatour of her husband But let him bark as long as he will neither he nor all the world can acquit Abraham and Sarah of a fault in this matter Saint Ambrose that had said as much for Abraham as possible he could yet maketh this fact a fault and therefore he fell into it ut cognoscas non superioris cujusdam naturae substantiae suisse sed è numero fragilitate universorum hominum that thou mayest know that Abraham was not of any
of Israel As if she should have said I am ashamed that thou shouldst be called a King that art of so poor a spirit to afflict thy self for the denial of that which thou mayest command if thou canst not have it by fair means extort it by force She doth upbraid him with pusillanimity And as bitter a speech was that of Jobs wife to her husband Job 2.9 Dost thou still retain thine integrity Art thou so vain to serve that God that thus afflicteth thee Art thou so in love with blowes Much good do thee with thy Religion She maketh him even sensless and foolish that would endure so much and not rid himself of life And some such wives hath the world known I would it did not still know that are bitter in their speeches upon occasion that a man may judge the poison of asps to be under their lips their tongues cutting like a sharp razor So sharp is their language that many a Xantippe putteth Socrates to the practice of his best Philosophy So sharp that Solomon compareth them to a continual dropping Prov. 19. Yea he saith Chap. 21. Prov. 19.13 It is better to dwell in the wilderness then with a contentious and angry woman Some men have reason to wish either their wives quieter or their houses larger women being all Linguists but some more nimble then others of everlasting motion Yea S. Augustine Saint Augustine findeth none so fit a resemblance of an ill conscience as a scolding woman God help the man that is so vexed he hath his purgatory in this life And some of the Hebrews had a conceit that such an one should never come into Judgement because he had a sufficient punishment here For the Use Let wives take heed of the waspish stinging tongue Application let them not use sharp and provoking language let them labour for that which Saint Peter maketh a chief ornament of that sex and to be of great price in the sight of God and that is a meek and a quiet spirit 1 Pet. 3. 1 Pet. 3.4 Let them control their passions and never suffer them to break out into intemperate speeches to the kindling of such a fire as God knows when it may be quenched The Rabbins observe that in the holy Tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a woman the first and the last letter make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God but take away those two letters and then remaineth nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is fire Where God is not to rule the passions and to control the corrupt affections there is nothing but fire and such a fire as will quickly burn up the family Secondly observe that as she was vehement and bitter so she challengeth her husband unjustly for how was he in fault nay she knoweth not she hath not yet examined whether Abraham gave any encouragement to Hagar to be thus malepert she onely supposeth it Observ 5. Rashness and unjuâ—t accusations with their cautions An untoward and sinful thing it is though it is too common to challenge another without true ground Rachel speaketh passionately to her husband Give me children or else I die Gen. 30.1 as if he were in the fault that she had none He presently let her see her errour Am I in Gods stead saith he that hath withheld from thee the fruit of the womb The wife of Potiphar seemeth to accuse her husband in the presence of her servants that he had brought in an Hebrew to mock her and so Zipporah challengeth her husband that he was the cause of that act that was so horrid unto her the circumcising of the childe David saith they layd to his charge things that he knew not and we finde how Shimei charged him with that that he was altogether innocent of bloodiness against the house of Saul And so we see what a jealousy the servants of Ammon put into his head concerning Davids Messengers that they were purposely sent to spy out the weakness of the land Jeremy was challenged to stand on the Chaldeans part our blessed Lord was challenged for an enemy to Caesar and so were his Apostles falsly accused and so were those Primitive Christians that in their antelucani Coetus their early devotions they did practise a promiscuous uncleanness that they worshipped an Asses head that they did sacrifice their own children all which even Plinius Secundus himself doth acquit them of For the Use of it Application Let us take heed of this precipice of accusing others falsly it is the devils trade he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he hath that name for accusing and false accusers as his own children are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Titus 2. challengers of others falsly without just ground and that argueth First want of wisdom for a wise man will be assured of the fault before he challenge one for it Secondly want of charity for love will rather cover a fault when it is known then pick an hole where there is none Thirdly it is the next way to make one that is a friend to be an enemy for it is harsh to any ingenuous nature to be challenged for that which he is not guilty of as we see in Ishbosheth who challenging Abner for going in to his fathers concubin of which some think he was guiltless and it was only Ishbosheths suspition 2 Sam. 3. he made him fall off from him to the house of David 2 Sam. 3. Again we may learn here that if jealousies and ungrounded suspitions do work such ill abroad what will they do in the Family and in the man and wife between whom there is the straitest relation when they only suspect one another and thereupon fall to challenging each other without sure ground oh what a distraction it worketh and how it doth sour that sweet estate of wedlock maketh a disorder amongst the Children and Servants and it may be a siding and the breach is hardly made up again the purer the love is and the less conscious of any just occasion the more sensible you may do that to a stone jugg that you cannot do to a Venice glass it must be used tenderly I wish ever therefore that wisdom and charity between man and wife that they be not forward to suspect evil of each other and never to proceed to challenging of each other without apparent ground and even then with that mildness and moderation of spirit as becometh those that are so neer as we see in Joseph towards Mary though but espoused Thirdly you have seen she was vehement and rough in this challenge but suppose she had just cause there had been more reason she should have charged her self before her husband for saith Saint Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why doest thou oh woman S. Chrysostom in locum accuse him of doing the wrong didst not thou lay
in such passion Observ 5. Vnadvised resolutions are commonly followed with distractions Good man what a distraction was he in He knew nothing wherein he had offended his wife is sharp against him and so sharp that he is fain to yeeld to that which was against his brest To have one that was now his wife and with childe by him and it might be of the promised seed for so he yet conceived and to leave her to one in her passion that was like to afflict her in so severe a manner that might be to the hurt of the woman and the miscarriage of that she went withal This is part of that punishment of his unadvised yeelding to his wives motion in taking Hagar to wife For that he sinned in entertaining the motion as well as his wife in propounding it we shewed unto you before Certainly when men will be taking by-ways they meet with sloughs and their own devices prove their snares and entanglers The best side of such courses is perplexity and distraction and they come into those straights they know not which way to turn them And therefore in the fear of God Application let us onely venture upon that which we are assured is warrantable and which we dare beg Gods blessing upon for if not we shall come into the briers and we shall not know how to extricate our selves into such a Maze that we shall hardly winde our selves out we shall toss up and down and hardly come to an anchor and we shall mourn to feel our unadvised resolutions scourged with such following distractions Preached October 27. 1641. THE NINTH SERMON GEN. 16.6 And when Sarah dealt hardly with her she fled from her face HEre is an other event of the former marriage Sarah having expostulated with her husband and he having yielded up the maide into her power she dealeth with her so hardly that she flyes upon it Sarah corrects her maide and certainly her petulancy and malepertness and her contempt of her mistress did deserve it Observ 1. Correction of servants lawful with the several kindes and necessary cautions thereof It is lawful for masters and mistresses to correct where there is just cause There is no question to be made of it There is a correction by looks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew signifieth the nose and by a Synechdoche the whole face and the same word signifieth in that tongue anger because that anger discovereth it self in the countenance Cains countenance was cast down when he was angry with his brother Gen. 4. Gen. 4.5 and 31.2 and Gen. 31.2 It is said that Jacob beheld the countenance of Laban that it was not towards him as formerly and therefore there may be a reproofe by an angry look by a frowning countenance Solomon saith Prov. 25.23 Prov. 25. As the North winde driveth away rain so doth an angry countenance a backbiting toâ—â—â— Therfore there is a reproof of a tale-bearer even in the looks Haman could read a reproofe in the kings face of his doings and a determination of his punishment Esther 7.7 Luk. 22.61 Hest 7. When Peter had denyed his Mâ—ster it is said the Lord turned and looked upon Peter Luk. 22. Certainly there was a reprehension of him in that look and it made a deep impression in Peter that he was filled with confusion in himself and therefore went out and wept bitterly When Elymas sought to pervert the Deputy who was prima ecclesiae spolia as Espencaeus saith the first triumphs of the Church by the ministry of Saint Paul it is said that Saint Paul Act. 13.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set his eyes upon him he did cast such an angry look upon him That was his first correction As there is approbation and love in looks in oculis indulgentia favour in the eyes Jacob saith he had seen the face of Esau as the face of God he discerned by his cheerful countenance that he was pleased with him Gen. 33. Gen. 33.10 and it is said of that man that had made so fair a progress that Christ looked upon him and loved him Mark 10.21 So there is dislike and reproofe in looks this then is one way of correcting servants and that is by the countenance Secondly there is a correction by words and such sharpness and acrimony in it that many a man had rather endure verbera then verba blows then bitter words and in this way it is lawful for masters to correct servants upon just occasion So did Elisha first correct Gehazi by words and reproveth him for running after Naaman for a bribe and Moses thus correcteth his servant Joshuah for emulating Eldad and Medads prophesying So David reproves Abishai Num. 11. when he would have put him on to the taking away of Shimei's life now he had submitted himself and acknowledged his fault 2 Sam. 19. 2 Sam. 19. Our Lord corrects his disciples with words when at one time he challengeth them for their want of faith at another time for their ambition at another time for their sleepiness and drousiness and we see how sharp he is with Peter when he disswades him from his Passion come behinde me Satan thou art an offence unto me thou savourest not the things that be of God but the thigs that be of men Mat. 26. Mat. 26.23 and chap. 28. And so the Master that had delivered the talents first correcteth the evil and unprofitable servant by words Thirdly there is a correction also by blows which it is lawful for the master and mistress upon just cause to use for as Solomon saith Prov. 29.19 A servant will not be corrected with words that is Prov 29.19 a servant may be so obstinate and untoward that words wil doe no good and therefore there will be need of blows and stripes of which our Saviour makes mention Luk. 12.47 Luk. 12.47 The servant that knoweth not his masters will shall be beaten with stripes but he that knows his masters will and doth it not shall be beaten with many stripes The Philosopher will tell us that a man owes his servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 work August lib. 19 de civit dei c 1. and food and correction and Saint Augustine saith that a servant that is disobedient may be corrected verbe verbere sive alio quolibet genere paenae justa licitâ— both by word and action by any kinde of just and lawful punishment Further yet it is said of the house of George Prince of Anhault that it was an University a Court and a Church If it were a Church we know in the Church there must be discipline or else all will go to ruine A family is a little common-wealth now if there be not animadversion of offenders in the common-wealth magna regna magna latrocinia saith the Father great States will be great robberies they wil be rather waste Desarts full of wilde beasts then societies of civil men
Pharaoh and his task-masters God gave in charge to Israel Levit. 25. Levit. 25.43 that in regard they had been servants in Egypt they should not rule over such with rigour Exod. 21.20 And we shall finde Exod. 21. that if a servant died under his masters hand when he corrected him though he did not intend to kill him he was to be punished and if he did smite out an eye or tooth he was to make him recompence vers 26. And because he foresaw that men would be prone to too much cruelty in correcting he set the number of stripes which might not be exceeded Deut. 25.3 And 22.6 Deut. 25. The Lord was ever against Cruelty toward the very brute creatures Exod. 23.19 he would not have them seethe a kid in the mothers milk Exod. 23. and Deut. 22. therefore he would not have them take the dam with the young In his Commendatur Clementia Humanitas saith one In these things are Humanity and Mercy recommended If they must not be cruel to beasts much less to men God opened the mouth of Balaams ass and she taxeth her master for striking her Numb 22. Numb 22. Were the mouthes of beasts opened now what cause were there to inveigh against the rage and fury of some men against their beasts who lay on them and torment them and torture them in that manner that it yerns a mans bowels to observe Well the Lord having such care of beasts surely he would not have servants used cruelly and inhumanely For the Use of this Application It meets with those that shew too much rigour towards servants When they correct they know no mean they lay on as if they had brute creatures to deal withal nay stocks and stones Yea they will take any thing that comes next to hand be it never so hard or sharp and thus oftentimes wound and bruise and lame them and disable them all their days yea sometimes they give such strokes as take away life Do those think that they deal with their own flesh for we are all made of one blood Acts 17. Act. 17. Do they think their servants bear the superscription of the Great Caesar as well as they Did not one hand create them both Did not one Christ redeem them both May not the servant stand as high in the favour as the master And is not the servant heir of the same glory Have not they a Master in heaven who if they do not to their servants that which is just and equal will call them to an account for it Colos 4.1 Col. 4. Do they know what may befal their children when they shall come to be servants unto others For they are not sure for all the means that they leave them but that they may come into that condition and so may feel the like cruelty from others that their parents have shewed to others Observ 2. The prudence and discretion of Corrections with their contraries In the second place let it be an instruction to all masters and mistresses to be wife and discreet in correcting of servants Now this discretion consisteth in these things First there must be a fault else there will be more hurt done then good besides the unrighteousness of it If a corrasive be laid where there is no sore it will make one A man must not correct to shew his authority and that it may be known he is a master this is that which is called correcting according to their pleasure Heb. 12. Heb. 12.10 This is naught there must be a cause and the must be fault made known to the servant whom a master doth correct he must be convinced of it as we see God dealt with our first parents and with Cain before he punished them Secondly discretion is seen in putting a difference between those men that correct servants in yeers and servants under yeers And again it is fittest for the master to correct the men-servants and the mistresses the maids as we see Abraham here gives Hagar into the power of her mistress Thirdly discretion and wisdom is seen in the order of correcting Correction by words must go before correction by blowes and if words will do the other needs not And he that doth thus imitateth God who doth rebuke and chasten Rev. 3. and sheweth that like God Rev. 3.19 Lament 3.33 he doth not punish willingly Lam. 3. Physitians before they give a strong potion will give a preparative and Chirurgians will take all courses before they use burning or amputation Fourthly discretion is seen in the manner of correction 1. That it be in love All things should be done in love 1 Cor. 16. 1 Cor. 16.14 and therefore This which carrieth in it a shew of anger God doth thus and we must correct with a desire of the reformation of the party and therefore 2. We must joyn prayer with it I do not mean a formal and set prayer but a lifting up of the heart to God that he will be pleased to make that correction useful to the party 3. Correction must not be given in passion for when one is disturbed by passion there is a mist comes over the understanding and it is apt to blinde Reason Seneca tell of Socrates that Seneca being incensed against his servant he deferred to correct him saying I would beat thee if I were not angry O that we could rob this Egyptian of this jewel how shall he rise up in judgement against such governours as in the height of their fury in the very paroxysm fall upon servants and care not what they do in their rage 4. People should correct with reflecting upon themselves and calling to minde their own sins by which they have much more provoked God then their servant hath them yea and justly punisheth their contumacie towards him with the servants negligence and disobedience to them Again they should think how they would be used if they should offend and therefore they should do as they would be done unto and then they would correct with compassion Lastly discretion and wisdom in correction is seen in observing a right measure it must be given according to the nature and quality of the offence as you heard before out of the Gospel there be fewer and more stripes If it be but a fault out of weakness or in advertencie or ignorance an easie reproof will serve the turn if it be a wilful errour it requireth more If it be an offence against God if it be scandalous if it be often committed the more severity is to be used Still a wise man poenas irrogat aequas gives proportionable correction And this is according to Gods example who though he doth reward ultra condignum beyond all desert yet punisheth citra Ezra 9.13 less then any merit as Ezra saith Chap. 9. I wish these things may be observed for people are apt to turn a duty into a sin and correct so that they make
in humanis affectibus no thing is constant in humane affections that which we seem now most arciently to desire and affect after a while we despise and tread under our foot the winde doth not sooner shift from one point to another then mens affections are mutable there is as much constancy in the moon as in them When Jacob cometh to Laban he is his bone and his flesh and he is so just that he shall not serve him for nothing and when the time of payment comes he substituteth one sister for another he changeth his wages ten times and he hateth him in his heart Could greater love be in a brother and sister toward a brother them was in Aaron and Miriam toward Moses and yet we see this great affection turned into emulation How kindly doth Saul speak to David in the cave and how doth he begg his favour to his posterity and yet suddainly after he is pursuing him for his life after Amâ—on hath satisfied his desires upon Thamar it is said the hatred was greater with which he hated her then the love wherewith he loved her 2 Sam. 13.15 2 Sam. 13. How passionate was David for the water of the Well of Bethlehem yet when he had it he would not drink it he poured it upon the ground the people that came out to meet our Lord coming to Jerusalem cut down boughes from the trees and spread their garments in the way and within a few dayes after the deadly enemies of Christ and had nothing in their mouths but Crucifie him crusifie him him how were those at Lystra taken with Saint Paul insomuch that they would have offered sacrifice to him as to a God and within a while after stone him and so those Barbarians at Malta account him a murtherer and by and by esteem him a God We now love things and by and by we loath them now we make much of things and anon we cast them off as we do with nose-gayes wear them all day in our hands and at night throw them away we do admire some persons and after a while we deprave them we are pleased with this and that thing and on a sudden distaste it and it may be know no just reason for either It is a great part of our natural corruption that we are swayed by Passion constant in nothing but Inconstancie And therefore we should pray for Gods grace to guide us that those which should be our servants may not be our masters that we may wisely desire and love and rejoyce and then we shall not alter but upon just cause and ground Thirdly How easily people abuse the power that is given them Observ 5. Most men are apt to act to the extreme of their authority if not exceed it Abraham had given power to his wife to correct the insolency of her maid and see she exceedeth terms of moderation Yea thought she hath my husband given me leave I will lay it on to some purpose The task-masters having authority from Pharaoh we see how they raged against the poor Israelites No question they exercised their power to the full nay it is probable that they exceeded their commission or else the people would not have complained to Pharaoh against them You see how glad the Jaylor was to have Saint Paul put into his hands and we see how harsh he was towards him he was onely bid to keep him safely and he putteth him into an inner prison and makes his feet fast in the stocks Socrates telleth us that the Officers of Julian did vex the Christians Eccles Hist lib. 3. cap. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond the commands of the Emperour which he coming to the knowledge of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he over-looked and when the Christians complained of it he turned them off with a flout saying that they were taught to bear afflictions patiently And we see in the world usually if men get but into a Place though but a mean one and that they know they have a power they will not onely do but over-do Some out of a pride of heart because they will shew themselves what they are and some out of a sinful officiousness and subservience to others humours whom they think to please by their busie doings they are apt to do things they should not do And when we see a revengeful man that hath gotten power into his hand we shall be sure to finde him to stretch his power and authority to the farthest for the wreaking of his own spleen and malice When Pilate bid the high-priests take Christ and judge him according to their law you may well think that if they could have entertained this offer they would have done it and made use of it to the full for the punishing of him whom they hated For the Use Whatsoever the power is that is granted us over others Application let us use it fairly and let us not do all we may do for then we shall be apt soon to do that we should not do They that will live at the extent of their power they will quickly transgress their limits And it is dangerous walking on the very brink of the river Moderation in that power which is committed to a man hath ever been held praise-worthy Secondly it should teach those that are in place to derive power upon others not to trust passionate and proud and revengeful men with it for being transported with passion and not knowing how to keep a moderation they are apt with Phaeton to burn the world Observ 6. Rigour and severity end commonly in prejudices and manifold inconveniences 1 Sam. 25.10 The last clause in the verse containeth the flight of Hagar And this event oftentimes hath too severe correction of servants by their governours I do not justifie Hagar in it nor can any be justified that practiseth it But I say thus it falleth out that too rigorous correction setteth servants going Nabal could say when David sent for some relief 1 Sam. 25. There be many servants that break away from their masters and no question but many of them through rigorous usage Whether Shimei's servants did so upon the same ground or no I cannot say but they ran away 1 Kings 8.30 1 Kings 8. But sure I am many do so in these days nay the cruelty of masters hath made some not onely to run away but to do worse to kill master or to kill mistress or children or to fire the house and other outragious acts that are not to be named For the Use of this Application Let masters and mistresses take heed of cruelty and rigorous severity The Apostle would have masters to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to forbear threatnings Ephes 6.9 Eph. 6. He doth not absolutely forbid threatning but calleth for a moderation therein Now if they must be moderate in threatnings then certainly in blowes for excess this way is offensive to God and it may be prejudicial
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.
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
to such as hate God and are hatefull to men and are not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only disorderly but absurd men that do things S. Ierom. lib. Epist repugnant to right reason as Saint Ierom saith of writers non est tam ineptus scriptor qui non sui similem inveniet lectorem there can be no such impertinent a writer but he shall finde a reader fit for him so it may be said of ill men be they never so bad there will be some that favour them But Isaiah hath a woe in his 5. Chapter at the 20. Verse To those that call evil good and Solomon saith such are an abomination to the Lord Prov. 17.15 And we know how Iehosophat smarted for loving him that hated the Lord wrath was upon him from the Lord. 2 Chron. 19. 2 Chron. 19.2 But this sense doth doth not so well agree with the words that went before that his hand should be against every man and every mans hand against him there be others therefore that expound it of his cruelty and that he should not spare to afflict even his brethren and certain it is that such as was Ishmael cruel fierce and bloody minds put little difference regard neither humane society nor civility nor yet affinity no nor consanguinity Observ 2. No respect or relation can restrain cruel dispositions that are back'd with power and that the nearest relation will not restrain them from violence for the Son riseth up against the father as we see in Absolon and the father against the son Saul throweth a spear at Ionathan the brother against the brother Esau resolveth to kill Iacob and Cain doth not only resolve it but act it he slew his brother Abel They tell of Herod that in that Massacre which he appointed to pass upon the Infants two of his own sons were slain insomuch that it was a by-word better be Herods hogg then his childe and what unnatural monsters have these last and worst times brought forth that have embrued their hands in the blood of their own children These be those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Saint Paul foretold 2 Tim. 3. 2 Tim. 3.3 Those difficult and perilous times wherein people should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without natural affection and therefore as I said the last day let us take heed of bloody-mindedness and cruelty of disposition for we shall be apt to break all bonds for the satisfaction of our revenge This interpretation may pass if we add another thing which Expositors do think is here intended and that is he shall dwel in the presence of his brethren he shall be of that power and strength that though he be opposed by all men yet he shal be able to make his party good and to dwel by them and in spight of them and through his power shall be injurious unto them and enlarge his coasts by taking from them maugre all their opposition and certainly there is nothing doth so animate and more encourage men to violence and oppression of those that be neer unto them then a presumption of their power and strength Nimrod was a mighty hunter before the Lord Gen. 10.9 That is being of power he practised all manner of tyranny and cruelty insomuch that it grew into a proverb to call a cruel tyrant and oppressor a Nimrod Iezabel serves to make this an argument to Ahab to take Nabaoths vineyard from him Tune regnum Israelis Doest thou now govern the kingdome of Israel 1 Kings 21. Thy power is great enough 1 Kings 21.7 to make thee Lord over his or any other mans vineyard if he will not sell or exchange extort it by power the conceit that Senacherib had of his great strength as appeareth in that speech of railing Rabsekah made him forward to oppress the people of God Micah ch 2.1 Speaketh of those that devise iniquity and work evil upon their beds when the morning is light they practise it because it is in the power of their hand What hath been the ground of those unjust of those bloody warrs that have been in the world among Princes among the race of Ishmael the Turks great oppressions but confidence of power and of latter times even in the Breast of Christendom but only ambition back'd with power People have thought they have wanted elbow-room and presuming on the strength they were able to make and making power and not justice the rule of their actions they have invaded the Territories and rights of each other and have shewed themselves none other then King Iames of blessed memory calleth them Splendid Robbers what hath been the ground of that oppression that hath been used by those in favour to Princes against others but only that they have built upon their place and strength and conceived that others durst not stir against them or if they did it should be to no purpose the rich man that took the poor mans sheep to make a feast for his friends thought the poor man durst not resist him being rich and potent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Poet oppression dwelleth next door to Poverty the oppressions of former times were but a counterpain of ours And as Ambrose saith S. Ambrose in his book of Nabaoth the Jezreelite historia vetus usus quotidianus ancient History is of present use and daily application But now for Application of this Application First Let those that be of great power and strength and wealth use it well let it be for protection of others not for their destruction Let it be to defend not to offend Let them be sanctuaries to others but not shambles Let them stand up in the cause of those that suffer and not themselves lay hands upon them Let them not be blown up with a conceit of their own might and take advantage of others weakness to oppress them for God will meet with them oftentimes he doth it here as we see in Ahab and Iezabel they paide dear for Nabaoths vineyard but if not here because they can carry it out with their might and power yet elsewhere there is tribunal before which they must appear Qui praedo praeda saith Saint Augustin S. Augustine Isai 33.1 He that preyed upon others shall himself be a prey to death and hell Woe unto thee saith Isaiah that spoilest and wast not spoiled when thou shalt cease to spoile thou shalt be spoiled God may defer his wrath for a time but it will come quanto tardius venit S. Gregory severius percutit saith Saint Gregory and the slower it commeth the heavilyer it falleth the sin of oppression sure enough will be payed home either here or in hell or in both Secondly Let it be an item to those that are oppressed by their waspis◠neighbours and can injoy nothing quietly that they have a minde to Let them possess their souls in patience there is a God that will right those
6. He is the fountain of living waters other things on which we are not to rely are but broken Cysterns Ierem. 2.13 either dead things or insufficient wealth is many a mans tower and he saith to the wedg of gold thou art my confidence and what is wealth but a dead thing neither can it make a man live for mans life consisteth not Luke 22.13 in the abundance of things which he possesseth Luk. 22. Honour is but a dead thing but in potestate honorantis only in the power of him that yields the honour it is oftentimes the cause of mischief to him that hath it and therefore justly called gloriosum periculum a gilded danger and pleasures are but dead things and they kill too 1 Tim. 5.6 they that glut themselves with them are dead while they are alive 1 Tim. 5. Besides there is no hold of them like the freshest flowers they fade the soonest these things then are not to be trusted in nor yet other things which though they have life are insufficient Psal 20.7 Some men put trust in horses saith the Psalmist 20.7 but we will remember the Name of the Lord for an horse is but a vainthing to save a man Psal 33.17 Psal 33. and there at the 16. Vers He supposeth a confidence that some men put in an army of men So did Sisera so did Benhadad so did Senacherib so did Sigismund of latter time but he saith there a King is not saved by the multitude of an Hoast Some men trust in the favour of Princes and think themselves made if they be but respected by them but what saith the Psalmist Psal 146. Psal 146.4 5 6 verses Trust not in Princes nor in any childe of man for there is no help in them their breath goeth forth they return to their earth and then all their thoughts perish all dependances from them and hopes in them are quashed and buried in the same dust with them Isai 2.10 Cease from man whose breath is in his nostrils 2 Chron. 16.12 Asa sought to the Physitians and Ierem. 17.5 Cursed be the man that trusteth in man and maketh flesh his Arme whose heart departeth from the Lord happy therefore saith he is he that hath the God of Iacob for his helper and whose hope is in the Lord his God This God liveth for ever and ever and cannot only bless in this life but give eternal life he loveth not only to bring his children to happiness but because he liveth for ever to make them everlastingly happy Lastly Let the knowledg of this that God is the living God keep us from sin for because he liveth he is sensible of those affronts be offered him and because he liveth eternally he will punish eternally it is called the wrath of God who liveth for ever and ever Rev. 15. Rev. 15.7 Whatsoever Origen thought or the Misericordes Doctores as Saint Austin calleth them the charitable doctors of the determination of the damneds punishment as long as God shall live they shall be tormented his breath shall still blow that fire and brimstone and therefore know as the Apostle saith Heb. 10. Heb. 10.31 It is a fearfull thing to fall into the hands of the living God the idols of the heathen they could be bold withall chain them and scourge then but they were dead things the true God is the living God he lives to plague obstinate sinners here and he liveth to plague them for ever and ever The second thing is Of him that seeth me God living and seeing Observ 2. Gods providence is as watchful as his essence powerfull You know we spake of this upon the former vers yet give me leave to give one blow more for the driving home of this nayl and not without just cause for though people will not stick in words to acknowledg a general providence of God and that his eye is upon all and every man yet by their practice it doth plainly appear that they have so much of this bitter root of Atheisme in them that they do not think that he doth eye them so particularly or doth set himself to observe their proceedings for certainly if they did they would not be so desperate in their courses that which they dare not do in the eye of the judg nay of a common man nay of a childe durst they do if they were perswaded that Gods eye did behold them O let this then be written in our hearts and ever fresh in the remembrance of every one of us God seeth all universos ut singulos and so all that not any particular one escapeth his knowledg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He seeth me wheresoever I am whatsoever I am doing he seeth mine Actions he observeth every word of my tongue yea every thought of mine heart yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is long before or as one translation a far off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 4. all things are naked and dissected Anatomized to his presence Cave dominus Te videt was an inscription in a certain place Take heed what thou doest the Lord seeth thee and if it were written in every of our rooms it were not amiss Timor Dei est Ianitor Animi saith the Father the fear of the Lord which is a severe and awfull consideration of Gods presence is the porter of the soul and certainly where this porter is watchful it keeps out a world of wickedness such as is found in the sons of Beliall because there is no fear of God before their eyes who say presumptuously as those in Job Tush God seeth not neither doth he regard where the fear of God is not not any sin is blushed at as we may gather from that speech of Abraham unto Abimelech who when he asked him why he had not plainly professed Sarah to be his wife telleth him his reason that he thought the fear of God was not in that place Gen. 20. Rom. 3.10 and therefore they would kill him Gen. 20. And so Rom. 3.10 and 11. verses The Apostle reckoneth up foul iniquities raigning in the lives and hearts of men and he assigneth the reason of all those prodigious impieties Vers 18. There is no fear of God before their eyes And if the want of the fear of God be the cause of evil I am sure he that standeth not in awe of Gods presence hath not the fear of God in him Oh then witness we the fear of God by acknowledging him present Application and standing in awe of his eyes Let us know that he seeth and that is not all but as he seeth the good we do and layeth it up that he may reward it so he seeth our evill also and keepeth a register of it that when the time of recompence commeth he may punish it In the latter end of this verse is added a Topography or description of the place of this Well It was between Cadesh and Bered This Cadesh is