Sarah and Hagar, or, Genesis the sixteenth chapter opened in XIX sermons / being the first legitimate essay of ... Josias Shute ; published according to his own original manuscripts, circumspectly examined, and faithfully transcribed by Edward Sparke.

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. ●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 us , when Saint Paul saith , 1 Cor. 11.3 , that the man is the head of the woman , a Head . In the Hebrew , men are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and women 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : some say of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is to forget , because the woman is more forgetful then the man , who is called sometime 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from his memory : or else per Aphaeresin men Anashim , women Nashim , because the man is the Head of the woman : now a Head is not onely put for superiority , but for excellencie : So that we may say , A husband is the excellencie of his wife , he puts an honour upon her . What an honour was it to Ruth , to be the wife of such a worthy man as Beaz was ! all the people respected her for his sake . And Abigail was sensible of the advancement that she should have by becoming Davids wife ; not so much in regard of his greatness , for at that time he was under persecution , as in regard of his goodness , 1 Sam. 25. 1 Sam. 25.

And even so on the other side , a good wife is a great honour to her husband . Solomon saith , Prov. 12.4 , that she is the crown of her husband ; as on the other side , she that is naught makes him ashamed , and is as rottenness in his bones . And so , Prov. 31.10 , Prov. 31.10 . it is said of the good woman , that her price is far above rubies : and vers. 11 , the heart of her husband trusteth in her safely : and vers. 12 , she will do him good , and not evil , all the days of her life : mark , ( saith one ) all the days of her life . A good wife and husband are a mutual credit . It is a happie thing where a wife doth good to her husband so long as he lives ; but a vertuous woman will do good to him as long as she lives ; out-living him , she will carry her self so , that he shall be honoured by her carriage , even in his ashes . Again , vers. 23 , it is said , Her husband is known in the gates , when he sitteth among the elders of the land : She takes such care for his apparel and ornaments , that every one looking upon him , sees how happie he is in such a yoke-fellow , that is so sollicitous for his credit , and so is he credited by her .

I wish that this care were found between men and their wives , Application that they would endeavour to credit each other , that the wife might be honoured for the husbands sake , and the husband for the wives sake . What credit had Abigail by her husband ? and what credit had Job by his wife ? Could things be kept within doors , it were another matter ; but they flee abroad , and the husband is discredited sometimes by the wife , and sometimes the wife by the husband , and they are ashamed to be known of each other . A heavie case , God knows ! I would it were as easily amended , as it is deplored .

Lastly , shall we say that she is stiled Abrahams wife , Lastly , why stiled Abrahams wife . Observ . 2. Tentations incident unto both sexes . that we might take knowledge , that as Abraham had his tentation in the former Chapter , so the wife hath hers in this . He was troubled because he had no childe , and discovered some infirmity , which yet God took not advantage of , but satisfied his fears . And now his wife is troubled ; she had taken knowledge of the promise , but yet seeing the time deferred , and that it was not said expresly , that though Abraham should have seed , yet he should have it by her , and therefore bethinks her self of a course . Thus man and wife may have their turns in tentation , the one may be exercised as well as the other : and God in his wisedom will have it so , that they may be a mutual comfort to each other under their afflictions : Elkanah the husband was so to Hannah his wife , when she was troubled for her barrenness , and vexed with the insultation of her colleague , 1 Sam. 1. 1 Sam. 1. And the wife of Manoah was so to him , when he was troubled in that he had seen the Angel , Judges 13. and thought therefore he should die , Iudg. 13. she raiseth up his spirits , and puts him in heart again by her wise speeches .

Application A miserable thing it is , when he that should dwell with his wife as a man of knowledge ( as Saint Peter saith ) cannot comfort his wife in her trouble , or else regards not to do it , but leaves her to pine away in her grief : and also when a wife seeing her husband in affliction , shall have no compassion of him , nor speak comfortably unto him ; nay , by her frowardness , adde to his vexation , as we see in Iobs wife , who was not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Basil . but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Basil of Seleucia saith ; not for a member of him , but a dart and weapon against him , even to wound his heart , and to upbraid him with his uprightness , yea , and to put him on to curse God and die . He had cause to have said of her as he did of his visitors , S. Augustine . She was a miserable comforter . Saint Austin saith of an evil , Quanto interius , tanto acerbius ; The more inward , the more dangerous : and when the mischief lieth thus deep between man and wife , how grievous is it ! That Father knew not how better to resemble an ill conscience , then to such an unequal yoke-fellow . 'T is the main comfort of marriage , to draw the yoke equally ; but when it is otherwise , it makes shackles of a golden chain . But to go on .

It is said , She bare no children to him . There is some difference in the reading , Musculus . as Musculus observes : but as he well saith , it must be read according to the Hebrew , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; that is , she bare no children . For whom should wives bear children , but to their husbands ? For a married wife to have children by others , or to entitle their husbands to those children which others have gotten , what a fearful violation is this of the marriage-bed ! what an abominable sin against God , against the husband , against her own soul , against humane society ! Too many such offenders there be in this kinde , of all several ranks : and certainly , were the water of jealousie now to be used , Numb . 5. as of old , Numb . 5 , it would discover a great deal of false dealing , and detect many an unchaste piece , that like her in the Proverbs , wipes her mouth , and saith there is no such matter .

Oh in the fear of God , let wives take heed of this precipice , and husbands also ; let them know , Marriage is honourable , so the bed be kept undefiled : let them know , onely know each other , and ever possess their vessels in holiness .

But there will be fitter occasion to speak of this hereafter , Transition to the Reasons . and therefore I now come to examine the Reasons why it is set down here , that Sarah Abrahams wife did not hear him children : and I finde these Reasons given .

First , it was to shew how God exercised the faith of Abraham , who though he had given him promise of seed , yet delays for a long time the accomplishment of that promise . S. Chrysostom in locum . This is S. Chrysostoms Reason upon this place : Therefore ( saith he ) are those words used , Sarah bare him no children , that we might see , that after so great promises made , and so many assurances passed , and yet the thing not done , nay , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that all things seemed to go contrary , yet Abraham still believed : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he looked not at the secrets or impediments of nature , but still trusted in God , and waited on him , as knowing whom he had believed . Observ . 3. Patience and attendance upon God , is ever well rewarded . S. Gregory . The performance doth not always hold the promise by the heel , as Iacob did Esau ; for where were then the trial of a mans faith ? Faith is the evidence of things not seen : for , Quod videtur , sciri potius quam credi dicitur ( saith S. Greg. ) Whatsoever is seen , is rather said to be known then believed . And it is the true work of faith , to wait for what God hath promised you , though there be no likelihood , in the judgement of flesh and blood , that it should be performed . Joseph had presages of his advancements in his dreams , and they even so many promises of God unto him ; and yet we see how long it was ere this took effect : yea , God concealed from himself the time , though he was able by the spirit of Prophecie to inform the Butler of his restauration ; but still he held himself to God , and waited the issue . And so David had a full promise of the kingdom of Israel , yet we know how long God held off , and what danger he waded thorow before he got to the shore : this interim was the time of the exercise of his faith . So it was with the children of Israel in their servitude in Egypt , and likewise in their captivity in Babylon ; God deferred them till the last moment of time , that their faith might have its due employment . I know that Solomon saith , Hope deferred is the fainting of the soul ; and his father David is at his Usquequo , Domine ? How long , Lord ? Psal. 13. and many of Gods servants are at that of Saint Austin , Quare non mode , Domine ? Augustine . Why not now , Lord ? why not presently ? and sometimes in their weakness are apt to question Gods truth , as David saith , he shall verily fall one day by the hand of Saul ; and to construe Gods delays absolute denials ; or if they dare not charge his Truth , yet they begin upon his deferring to doubt of his Goodness and Love unto them ; God hath forgotten to be gracious , and hath shut up his loving kindness in displeasure .

But now in such a case , Application we must take heed of giving way either to our own corruption , or Satans suggestion , or to joyn in both together , when blessings promised are delayed , to overthrow our faith , to question Gods power , Gods truth , Gods goodness . We must know , that Gods arm is not shortened , and he is Truth ; Heaven and earth shall perish , before one jot of his word fail : and he is as good as ever he was , abundant in goodness and truth , though in his wisedom he do not satisfie our desires presently . We must know , that as he is a powerful , and a true , and a good God ; so he is a wise God , and he knows best what makes most for his glory and our good . There is nothing left us , Isai . 20.16 . but to pray , and believe , and wait ; and he that believes will not make haste , Isai . 20. It becomes not us to appoint God the time , or the means , or the manner of his performing : it was one of the great sins of the Israelites ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they limited the Almighty ; and this is one way of limiting him , to set him a time : now saith God , Jerem. 49.19 . Who will appoint me my time ? Jer. 49. It becomes us , I say , to wait , not force the Lord : and , wait patiently for him , saith David , Psal. 37.7 . Lam. 3.26 . and , Lam. 3. It is a good thing that a man should hope , and quietly wait for the salvation of the Lord . That speech of Jehoram was fitter for an Atheist then an Israelite ; Why should I now wait for the Lord any longer ? 2 King . 6.33 . Gods people have been wont to speak in another manner : Psal. 40.1 . I waited patiently for the Lord , Psal. 40 , and Job saith , Though God kill him , yet he will trust in him , Job 13.15 . And certainly there is nothing lost in the close , by waiting upon God ; the seed of Jacob shall not seek him in vain , Isai . 45. They shall not be ashamed that wait for me , Isai . 49.23 . Isai . 49. Though the vision tarry ( saith Habakkuk , Chap. 2. vers. 3. ) wait for it , for it will surely come . He who cannot lye hath promised it , and the end will certainly be consolation .

A second Reason of these words is ( saith another ) because God would shew , that whensoever Abraham and Sarah should have that seed which was promised , it should be ex gratia , non ex natura ; nay , it should be , not natural , but miraculous ; for she was now seventy five , and Abraham was eighty five , & yet it was longer deferred : when therefore it shall be effected , it shall be Gods miraculous power .

Observ . 4. Straits and exigents should never cause our diffidence . God often defers , and suffers things to come to an exigent ;

Insomuch that they be , saith S. Chrysost. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , impossible , according to humane reason and discourse , that he may manifest his own divine power , when nature is nonplus'd . This we see in the three children , who were bound and cast into the midst of a fiery furnace seven times heated : he could have freed them before , but he would make way for a miracle : They shall walk in the midst of the fire as in a cool arbor , Basil . saith Saint Basil , and when they come out , not so much as the smell of fire shall be found upon them . So in Daniel , he suffers him to be cast into the lions den , that he may work a miracle in preserving him among those fierce companions , who , as is said , were kept hungry , that they might be more greedy of their prey . And so he suffers Jonah to be cast into the sea , and to be in the belly of the whale three days , for the manifestation of his miraculous power . And our blessed Lord on purpose did defer that turning the water into wine till all the wine was spent , that he might do a miracle , and manifest his glory , as it is John 2.11 . Joh. 2.11 . And so he deferred on purpose to come to Bethany till Lazarus was dead and buried , and had lain so many days in the grave ; the end was , the glory of God , and that the Son of God might be glorified thereby , John 11.4 . Joh. 11.4 . And so he did not deliver Paul and his company till all hope that they should be saved was taken away , Acts 27.20 .

And as God doth it thus for the manifestation of his power , so for the increase of mens thankfulness : for when they reflect upon their former condition and estate wherein they were , that it was hopeless , and that all natural means were unavailable , and that then God clave to their rescue ; that must needs oblige them the more unto him , and make them acknowledge him the sole Benefactor , and their soul the Altar , erected Jovi liberatori , to their Almighty Deliverer . When David considers how God did bring him out of the pit , out of that horrible pit , in the bottom whereof he stuck in deep mire and clay , he cannot but break-out into the praises of God .

Now for the Use of this .

Whensoever things grow to an extremity ; Application when we see matters in a Kingdom come to a shrewd pinch ; and in our own particular , if we finde things come neer an extremity , and that in the judgement of man there is no outlet to be hoped for : yet let us not throw away the staff of our confidence ; God is All-sufficient , he comes in at a dead lift , and he is able to turn things in a moment , and to give us days of rejoycing for our long days of mourning . And if it shall please God to bring things thus to pass , let us be sure to reflect upon our selves the duty of thankfulness ; and if his favour have been in a fire , let not our thankfulness be in a frost : we may learn both these from Abraham , in that passage of sacrificing his son ; he went to the place appointed , he made ready the wood , he bound his son , he laid him upon the pile , and he was now fetching the blow : here was an hard exigent : What supported him in this , even to the last ? His faith in Gods power , that he was able to raise him from the dead , and to restore him again unto him , Heb. 11. And when God stayed his hand , Heb. 11.19 . and is satisfied with what he had done ( for , Affectum requisivit , actum negavit , saith my Author ; God required the affection , but refused the Action ; ) because Isaac is spared , a ram shall be offered ; and he will give a name to the place , that shall be a memorial to all ages , of Gods mercy , and his thankfulness , Gen. 22. Gen. 22.13 , 14

A third Reason may be given , why this is remembred , that Sarah was so long before she bare a childe to Abraham ; viz. hereby God did provide for the honour of Abraham : for usually the great works that God works in the behalf of his servants , Observ . 5. Faithful expectation heightneth the blessing and honour of such wait●● . raiseth their rate in the world , and makes them more esteemed and reverenced , as the favourites of the Almighty : When the world shall take knowledge that God gave him a son at so great yeers , this will raise him in their opinion ; and they will conceive him to be no ordinary man , that hath such an extraordinary favour shewn him , that God is even pleased to work a miracle for him . When the Nations about take knowledge of those many successions of judgements that God plagued Egypt withal for oppressing his people , and of the strange way he made them thorow the sea , and drowned their enemies ; Rahab tells the spies , Josh. 2. Josh. 2 , their heart did melt , and they were afraid of them , and there was no courage left in them to oppose them : they thought them beloved of God , and therefore not to be medled withal . When the Persians saw what God had done for the Jews , how he had secured them , and brought their greatest adversaries to execution , it is said , Esth . 8 , Esth . 8.10 . Many of them became Jews ; for the fear of the Jews fell upon them . When God had shewed that wonderful work in the preservation of Shadrach , Meshach and Abednego , in the sight of Nebuchadnezzar and all his Princes ; it so affected Nebuchad-nezzar , that he doth not onely call them the servants of the high God , Dan. 3.26 . Dan. 3 ; but he promotes them in the Province of Babylon . David ( Psal. 86.17 . ) desires God to shew a token of his goodness towards him , that they which hate him may be ashamed , that they may change that flat and base account they had of him , and might take knowledge that the Lord was his God . And so ( Psal. 90.16 . ) Moses prays , Let thy works be seen towards thy servants , and thy glory upon their children , that others might take knowledge of it , and might confess they were beloved of God . When God was pleased to work those great works at Christs passion , the shaking of the earth , and darkening of the sun , the Centurion feared greatly , and said , Truly this was the Son of God , Matth. 27.52 . Luke 23.47 . and , Luke 23.47 , Certainly he was a righteous man : and in the next verse , Others also smote their brests , and returned ; they went away with another minde that they came , and had a better conceit of Christ then before . When God was pleased , upon the prayer of that Christian Legion in the Army of Aurelius , to give rain , and to discomfite the enemy by thunder and lightning ; the Emperour , that thought coursly of them before , now hath a worthy opinion of them , and sends to the Senate at Rome , ( as you shall finde his Letter in Justine Martyr , Justin Martyr . Apol. 20. 20 Apol. ) relating what was done , and charging that none should be injurious to Christians ; for they might be a great safeguard and protection to the State .

For the Use of this .

Application When we shall observe men truly to be good , and make conscience of their ways , and that God is pleased in some special manner to bless them , and to do something for them out of the common road ; let us take such knowledge of it , as that we reverence them the more , and have the higher estimation of them , yea , even seek their favour , as they who are like soonest to prevail with God for us . When the people saw what power Samuel had with God , they intreat his prayers . In the Courts of Princes , those whom they are pleased to grace most , are soonest sought unto , to be sollicitors and intecessors for others . And so Pharaoh sought to Moses and Aaron , when he saw what they were enabled to do . And so the Isralites sought to Moses , and relied much upon his mediation . And so much for the former clause .

We come now to the second , which speaks of the instrument which Sarah is purposed to use , to help this defect of hers in childe-bearing , by a certain party that belonged unto her ; who is described .

1. From her condition , an handmaid . 2. Her country , an Egyptian . 3. Her name , Hagar .

First , for her condition , an handmaid . The Hebrew word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; and the 70 render it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , famula , a maid-servant or handmaid . In all times ever since the fall , there have been Masters and Servants , Mistresses and Maids . Abraham had his servant Eliezer , and Sarah 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 Providence is ever strictly and gratfully to be observed . that it was a great providence of God , that Sarah should bring the Egyptian maide along with her into Canaan ; that as oft as she looked upon her , she might remember the great danger she was in in Pharaohs Court ; and how miraculously her chastity was secured ; and so might be stirred up to a daily thankefulness , for such a great mercy : and the same Author makes the use of it ; that we should observe the passages of Gods providence towards us ; remember them , be thankfull for them ; for he doth his works so , that they ought to be had in continuall remembrance ; our memories are fraile and leaky ; they do 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; they do , as the Apostle speaks , run out like sieves ; some blessings are so great , as that , magnitudo non sinit excidere , ( saith Seneca ; ) that their greatness permits not a slip from us ; yet we make a shift to forget them ; ( as the Spanish invasion , and gun-powder treason : ) if at all we remember them , we are but slenderly thankfull for them : And therefore no wonder , though God hold his hand , as unwilling to cast his seed into ground that yieldeth him no better increase : increase said I ? Nay when he requires but thankfulness ; and yet he cannot have this interest : And therefore no wonder though he take away the principall ; but of this heretofore .

For the last thing , her name ; in Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; In the Arabian tongue , a fugitive or relapsed stranger , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . It may be , from her were her posterity called Hagarens , 1 Chron. 5.10 . Psal. 39.12 . or Hagarites , 1 Chron. 5. Where the Greek translates them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , strangers . For the Allegory which Saint Paul makes of Agar , which he makes Mount Sinai , Gal. 4. we shall speak of it afterwards : In the meane time , let us take heed of grieving the Spirit of God ; for mentioning those circumstances ; it is not in vain : They that deale in gold ( saith a Greek Father , ) will not neglect 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Observ . 9. & Applicat . the least fylings ; and the least syllable in Gods word , is sacred : he that thinks or saith otherwise , is profane and Atheisticall .

Preached , May 5. 1641.

THE SECOND SERMON . GEN. 16.2 . And Sarah said unto Abraham , Behold now the Lord hath restrained me from bearing , &c.

THe last day ( dividing this Chapter ) we told you that in the three first verses was set down the Marriage of Abraham with Hagar ; The Introduction . and herein we observed four things .

1. The occasion of it , in the first verse . 2. The causes of it , in the second verse . 3. The knitting of the knot , in the third verse . 4. Together with the fourth thing , The circumstance of time , when this was done .

We have spoken of the Occasion ; now we come to the Causes of the Marriage , and they be four , set down in this second verse .

First , Sarahs barrenness . The four parts .

Secondly , her advice to Abraham , to go in to Hagar her maid .

Thirdly , her hope to have a childe by her .

And fourthly , Abrahams approbation of this counsel .

For the first of these : And Sarah said , The first . The Lord hath restrained me from bearing : it is in the Hebrew , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , hath shut me ; for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is clausit , He hath shut up : And so the 70 render it here , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is claude , to shut : thence 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for a key ; and is used to shut up a place . Our Saviour bids a man , when he will pray , to enter into his chamber , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , shutting the door , then to pray . And 1 John 3. He that hath this worlds good , 1 Joh. 3.17 . and sees his brother in need , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and shuts up his compassion , or , locks up his bowels from him , how is the love of God in him ? The phrase of shutting up the womb is used , when it pleaseth God to restrain the woman from bearing of children . Gen. 20. God had closed up all the wombs of the house of Abimelech . 1 Sam. 1.5 , Gen. 20.19 . 1 Sam. 1.5 . it is said of Hannah , that God had shut up her womb . Job , in his paroxysm , wisheth that the doors of his mothers womb had been shut up , Job 3. Job 3.10 . Isai . 66.9 . and Isai . 66.9 , causing to bring forth , and shutting of the womb , are opposed . It is very well rendered in our Translation , God hath restrained me from bearing , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And in this speech of hers , Saint Chrysostome would have us observe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Chrysostome . that is , How emphatical the word is .

Observ . 1. Of Fruitfulness and Barrenness God onely keeps the keys . God onely shuts and opens the womb . She maketh her want of children to be Gods work : ( God hath restrained me : ) and seems to say to Abraham , saith that Father , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; that is , As we use to shut and open our houses ; so God , that great Master of Nature , doth by the wombs of women , locks them or opens them , restrains them from bearing , or gives them the ability to bring forth children : and certainly it is his work to afford and ordain children : as he shut up the wombs in Abimelechs family , and the womb of Hannah ; so he is said to have opened the womb of Leah , Gen. 29 , Gen. 29.31 . and 30.32 . and of Rachel , Gen. 30.

The Hebrews speak of four keys that God keeps in his own power , and gives them not ( as they say ) to any Angels , no not to the Seraphims .

The first is the key of Rain , of which it is spoken , Deut. 20.12 , The Lord shall open unto thee his good treasure , the heavens to give the rain unto thy land in due season .

Psal. 104.28 . The second is the key of Food , of which it is spoken , Psal. 104 , Thou openest thy hand , and they are filled .

Ezek. 37.12 . The third is the key of the Grave , of which Ezek. 37 , Behold , O my people , I will open your graves , and cause you to come up out of your graves .

The fourth is the key of the Womb , ( as you have heard before : ) God remembred Rachel , and opened her womb , Gen. 30.

Some have added to these four keys , the key of the Heart : for it is said , Acts 16.14 . God opened the heart of Lydia , that she attended to Pauls preaching , Acts 16.14 . But this is not one of the Hebrews keys , they mention onely the four former . And for the last , which is the key of the Womb , certainly it is in Gods own keeping . Children are the inheritance of the Lord , Psal. 127.3 . and the fruit of the womb is his reward , Psal. 127.

Now for the Use of this .

Application First , it may teach man and wife , in the want of children , not to murmure against each other , and to chalenge each other of insufficiency ; for it is God that restrains the fruitfulness of the womb : and we see that those that are in their youth and strength , and most likely in the judgement of flesh and blood , want issue ; and why so ? Because God keeps this key . The Philosopher said , Sol & homo generant hominem ; The sun and man beget a man : but he looked not high enough ; for children are the gift of God , as Jacob tells his brother Esau , These are the children which God hath graciously given thy servant , Gen. 33. Gen. 33. ● .

Who takes not knowledge of the complaints and repinings that are between married couples in this kinde ? Which are certainly unreasonable and unjust , because they chalenge each other for that which is not in their own power . We see how passionate Rachel is , and how she seems to cast the fault upon her husband ; she saith unto him , Gen. 30. Give me children , or else I die . Gen. 30.1 . But he answers her very wisely and fully , with a just acrimony and sharpness : His anger was kindled against her , and he said , Am I in Gods stead , who hath withheld from thee the fruit of the womb ? A just Reprehension of several offenders . And so sometimes the husband is ill conceited of the wife : and those unkinde murmurings Satan takes such advantage of , that he puts them on to drink of stollen waters , and to try elsewhere , that they may be satisfied in their own sufficiency ; which is a fearful precipice , to sin against God , and against their own bodies , and against the Marriage-bed , onely to give themselves satisfaction .

Away then with querulous complaints against each other ; and if it hath pleased God to restrain children , let them not upbraid each other , but love each other the more tenderly ; S. Chrysostom in locum . and by mutual comfort ease the common grievance . S. Chrysostom observes of Sarah here , She did not lay any fault upon her husband , nor did he upon her : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; He upbraided her not with her barrenness ; but she honoured him , and he lovingly respected her . 1 Sam. 1. And the like we shall see in Elkanah , who gave unto his wife Hannah a worthy portion , for he loved her ; but the Lord had shut up her womb , and her adversary provoked her , to make her fret : He considered that she was barren , and that she was vexed for it by her colleague , and therefore he is the more kinde unto her ; and when she weeps from day to day , and refuseth her meat , he speaks kindly unto her , Why art thou grieved ? am not I better to thee then ten sons ? Here was a loving husband indeed , 1 Sam. 1.

Secondly , it may also stay that proud spirit of insultation that is in many , who are apt , not onely to lift up themselves above others , but to reproach them , if they have children , and the others barren . Why , do they consider that it is God that restrains women from bearing of children ; and dare they reproach them for that which is not in the power of their redress ? This was Peninnahs fault in regard of Hannah ; she had children , and Hannah had none , therefore she insulted over her , and vexed her . Such hath been the corruption of peoples mindes in all times , that barrenness hath been accounted a reproach ; therefore Rachel said , Gen. 30.23 . Luke 1.25 . when she had conceived and born a son , that God had taken away her reproach , Gen 30. And Elizabeth the mother of the Baptist , saith ( having conceived , Luke 1. ) Thus hath the Lord dealt with me , in the days wherein he looked on me , to take away my reproach among men . But certainly it is an unjust reproach , nay it is irreligious ; for it doth imply a denial , at least a questioning , of that power and soveraignty that God hath over the conception and bearing of children .

Thirdly , if God restrain from bearing , it will not justifie those that do what is in them to restrain themselves from bearing of children . Some base ones , that they may more freely give themselves to their lust , use means that they may not conceive : others that be in the married estate , do it for fear of the pains and terrour of child-birth : and others , by their ungodly and sinful courses , make God keep from them this blessing . Levit. 20.20 . God threatens the incestuous copulation with want of children ; They shall die childless : Justum est ( saith one ) ut steriles è mundo , that they should go barren out of the world : And so Michal , for her mocking of her husband , had no childe till the day of her death . And even those that having conceived by their wanton hoytings , or needless watchings , or Epicurean feeding , prevent themselves of bringing forth in due time ; Hosea 9.14 . they draw that upon them , which God threatens as a judgement , ( Hos. 9. ) a miscarrying womb .

Fourthly , If it be God that restrains the bearing of children , then they that want them know to what fountain to come to draw this blessing ; Gen. 15.2 . and 25.21 . even unto God . To him did Abraham address himself , Gen. 15.2 . And to him did Isaac pray , when his wife was barren . Gen. 25. Luke 1.13 . And to him did Hannah seek , and pour out her soul , 1 Sam. 1.10 . And to him did Zachary and Elizabeth sue , Luk. 1.13 . Let people be as passionate and tumultuous as they will , as we see in Rachel , yet they can have no childe , till God open the wombe ; ( they must pray to God : ) And again it teacheth them who have received the blessing , to whom to be thankfull : let them not look upon their own bodies , but look up to Heaven , from whence every good comes ; and say , as you heard Jacob before ; these are the children which God hath given me ; and as his wife Leah , who gives names to her children , Gen. 4.3 . that carry the acknowledgment of Gods gift unto her ; as Eve did , who having a Son , said , I have gotten a man from the Lord , Gen. 4. And let me add , that as parents acknowledg with all thankfulness the gift , so let them use their children as Gods gift , and to the honour of the Doner . The parents of Sampson were glad they should have a childe , but withall they desired , that the Angell may come again to inform them , Judges 13. what they shall doe to the childe , when it shall be born ; that nothing may be defective on their part , to make him an instrument of Gods glory . Judg. 1. And we see that as Hannah is glad of her son , and in the name she gives him , acknowledgeth Gods gift , Samuel ; so she dedicates him to the service of God . Let your care be whom God blesseth with children , to give them to the Lord , vow them to his service ; and when they be capable , inlay them with the rudiments of Religion , that they may even suck it in with their milke ; ( as it is said of Saint Basil ; ) that they may be acquainted with it , Timothy as Timothy was with the Scripture , even from a childe ; and set them too a good example for this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the Greek Father speaks ; Chrysostome . this domesticall pattern of goodness is 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 by Urim , nor by prophecie ; shall he seek out for a woman that hath a familiar spirit , and enquire of her ?

For the Use of it :

Let us take heed of this : If we suffer want in our estate , Application let us not use unlawful means to better it : As Abraham would not be enriched by the King of Sodom , so much as a shoe-satchet ; so let us scorn to be beholding to the ways of fraud , for increasing our means . There is no comparison between 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( saith Peleusiota : Peleusiota . ) between Poverty and Impiety : better be poor to a Proverb , as Job was , then that it should be said , Satan hath made us rich . Want we meat , ( though , I confess , that is a great exigent ) yet let us not steal , to satisfie hunger . Our Lord , though he was an hungred , would not hearken to Satan , to make bread of stones ; neither would he fall down and worship him , to gain the whole world . Have we lost our goods , or are we in great want of health ? Shall we run to Wizards and Wise-men , ( as they falsly call them ) to be helped ? or use Spirits and Incantations ? Oh no! This is to cast out the devil by Beelzebub ; when God hath wounded us , to make Satan our physitian . Are we in terrour of conscience , and shall we betake our selves to drinking , and swilling , and unlawful kindes of sports ? Will this help us ? Is this the harp that will conjure that ill spirit ? Will not this be bitterness in the conclusion ? Will not this be as cold water taken in the height of a hot Fever , which maketh the broyling drought , after a while , the greater ?

Why , ( but will some say ) what would you have us do , when comfort and ease bloweth from no corner ?

I answer , Be dumb before the shearers , and still wait upon God , and remember that power and soveraignty that he hath over us ; how all things that he giveth us , he giveth them , and taketh them from us : and taking but his own , must he lose a friend of us ?

Secondly , It may be God keepeth us under the hatches , for our future good , and to do us good in the later end , ( as Moses saith . )

Thirdly , Let us know , that all the means that we can use , without God , may soon prove unavailable ; nay not onely so , but pernitious ; & both increase our sin & condemnation . I say , finally , let us use no unlawful means , but wait the issue that he will give to our temptation .

Again , observe here how quick ones wit is , to the invention of that which is evil . Sarah hath in a readiness , that if God fail her , she knoweth presently what to do : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( saith Gregory Nazianzen ▪ ) evil is ever at hand ; S. Gregory Nazianzen . it requireth no long study ; ( nay in this case can act ex tempore : ) So Lots daughters , being alone with him in the cave , they have a sudden , but a fearful invention , Gen. 19. to make their father drunk , Gen. 19. and to make use of him in that intemperance . Rachel hath no children ; she hath a present invention : she saith to her husband , Behold my maid Bilhah , go in to her , Gen. 30. Gen. 30.3 . When the steward is like to be discharged , Luke 16.4 , his wit quickly serveth him what to do , that when he shall be cast out , he may finde favour among the debters . Were we as nimble at that which is good , how happie a thing were it ! But there we are dullards , and to seek , and our wit serveth us not to light upon it : It is true of us , Jer. 4.22 . which the Prophet speaks , Jerem. 4. They are wise to do evil , but to do good they have no knowledge .

Why , ( but may some man say ) why doth she propound this , that he should go in to the maid ? How did she know but the maid might deny such a service as this was ?

It may be thought that she was perswaded of her servants obedience in this kinde ; and she might presume upon that command that she had over her , being her servant .

Observ . 4. Evil instruments are never wanting unto evil actions . Instruments shall not be wanting , if evil acts be to be done .

I confess it is a gross abuse of that dominion that God hath given to masters and mistresses over servants , to engage them into sin , and make them serve them in base ways ; to make them panders or bauds to their lust ; to make them oppressors of their tenants ; to make them lye , and swear , and forswear , in their behalf ; to make them executioners of their unjust revenge . And it is no less fearful on the other side , when servants lose all sense of conscience towards God , to shew their obedience toward their masters : for they are tied onely to obey in Domino , in the Lord ; so to serve their earthly masters , as they may answer it to their Master in heaven .

And therefore for the Application :

Application Let them look to it ; let them obey no further then Gods Word will license them . Pharaoh is full in his charge to the midwives ; but they obey him not . Saul biddeth his guard fall upon the Priests that wore the linen Ephod ; but they do it not : it is true , that Doeg did it ; and Absalons servants slay Amnon , because their master bids them . But that great Tribunal , before which these facts must be answered , will not admit of this plea , I did as I was commanded . I told you the last day , the Apostle flatly prohibiteth being servants unto men ; that is , serving them in sinful courses , and being subservient unto them in their lusts . Art thou a Governour ? Do not require any thing of thy servant that is unlawful : for thou drawest a great sin upon thy score , and a wo upon thine head , because by thee the offence cometh . Art thou a servant , and an unlawful thing is enjoyned thee ? Remember Saint Peters rule ; It is more fit to obey God then man : Thy master cannot secure himself from vengeance , and how can he help thee ? And do not tell me , If thou wilt not do it , another will : thou oughtest to be most sollicitous for thine own soul : Josh. 24.15 . Be of the minde of that holy man , Let others chuse what God they will serve , but thou wilt serve the Lord thy God .

Further : There is an Expositor upon my Text , that observeth the modesty of the phrase here used ; Go in unto my maid . I will go in unto my wife , saith Samson , Judg. 15. Judg 1● . 1 . Isai . 8.3 . and David is said to have gone in unto Bachsheba . And so , Isai . 8. He went unto the Prophetess , and she conceived . Amos 2. A man and his father go in unto the same maid . Amos 2.7 . Deut. 23.13 . It is said , Adam knew Eve , Gen. 4. So when the Spirit speaks of the privie and unseemly part , it calleth it our nakedness , Gen. 9.22 . and the flesh , Gen. 17.13 . and our shame , Isai . 47.3 . And speaking of the necessary evacuation of the body , he calleth it a sitting down , and a covering of the feet , Judg. 3.24 . and so 1 Sam. 24.3 . The Spirit of God is a pure Spirit , and cannot endure filthiness . On the other side , Satan is called the unclean spirit , Matth. 12.43 . that delighteth in filthiness : and as the serpent feeds upon the dust ; so Satan 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( saith Clemens ; ) He feedeth upon obscenity and corruption .

Now for the Use of this :

How should it teach us to abhor all filthiness ! yea , that it should not be once named among us , as becometh Saints , Eph. 5. Eph. 5.3 . as he which hath called us is holy ; so should we be holy in all manner of conversation , 1 Pet. 1.15 . Our thoughts should be clean . I made a covenant with mine eyes ; why then should I look upon a maid ? Job 6.31 . Our very speculative and contemplative uncleanness , is the lusting of the heart : the unclean roving thoughts of men , are sins before God .

2. Our looks and aspects should be free from filthiness : for the Apostle speaketh of eyes full of adultery , 2 Pet. 2.

3. Our apparel should be modest . 1 Tim. 2.9 . 2 Pet. 2.14 . Let women adorn themselves in modest apparel , with shamefac'dness and sobriety . And that woman , Prov. 7.10 . is said to have the attire of an harlot .

4. There should be modesty in our speech . Col. 4.6 . Let your speech be always with grace , seasoned with salt : and , Eph. 4.29 . Let no corrupt communication proceed out of your mouth , but that which is good to edifying , that it may minister grace unto the hearers .

And why ?

First , our tongue is our glory , so called more then once by David in the Psalms : and it is that member , above all , that is given us to glorifie God withal : and David saith , he will praise God with the best member that he hath .

Secondly , there is great force in broad and unclean speech , to corrupt the heart , and set it on fire with filthy lust . Be not deceived , 1 Cor. 15.33 . ( saith the Apostle ) evil words corrupt good manners , 1 Cor. 15. and therefore they be called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; that is , rotten communication , Eph. 4.29 . because they are apt to corrupt and putrifie those that hear them . The Naturalist telleth of one creature that conceiveth by the ear ; and so it falleth out , that by the ear wickedness is conceived , and the soul tainted .

I would this were well remembred : for we may say as Isaiah , we dwell in the midst of a people of unclean lips . People speak most filthily , so that they are a burthen to any civil eare : and they will call for songs , that are full of nothing but ribaldry ; which is all one , as if they spoke them themselves : and what will they say for themselves ? Though they speak thus , yet they meane no hurt ; their hearts are as good as the best ; but this not possible , for those things which proceed out of the mouth , come from the heart , and defile the man . Mat. 15. Mat. 15.18 . and Mat. 12.34 . Out of the abundance of the heart , the mouth speaketh : Is the fountain sweet , that sendeth forth stinking water ?

Secondly , They say they speak but in mirth : but I say , this is a fig-leafe too narrow to cover that nakedness ; for cannot man be merry without offending God ? Foolish talking and jesting are not convenient ( saith the Apostle : Eph. 5.4 . ) Eph. 5. and is it to be matter of merriment that grieveth the holy Spirit of God ? Eph. 4.30 .

Thirdly , say they ; if we speak a little idlely and vainly , and do no worse , is is no great matter : No ? when the Apostle had spoken of such language : Eph. 5.6 . Let no man deceive you ( saith he ; ) for such things , among others , commeth the wrath of God upon the children of disobedience . Mat. 12.36 . And what saith our Saviour ? Math. 12. Of every idle word that man shall speak , &c. Et si de otioso , Quid de pernicioso ? If every idle word ; how much more every evill one , ( according to its several qualifications ) to be accounted for ; at the day of judgment ?

Observ . 5. The most dangerous tentations , are in the neerest correlations . Lastly , to shut up for this time , consider who it is that moveth and adviseth this : and then see , that temptations may lie in those , that are neerest to us . The servant tempteth the master ; as we see in Peter , disswading Christ from his passion : insomuch that he saith unto him , Come behinde me Satan ; thou art an offence unto me : The master tempteth the servant , and perswadeth him to ill ; as we see in in the examples of the last point save one : And in David , perswading his servant to fetch him Bathshebah : One friend perswadeth an other , Deut. 13.6 . and tempteth him to evill : the Lord supposeth , Deut. 13. That a friend , that is as is own soul , may entice to Idolatry . The mother may tempt the daughter , as we see in Herodias ; that putteth on her daughter , to ask John Baptists head in a platter : And so the daughter the mother ; as it is likewise supposed in that place of Deuteronomy . The husband may tempt the wife ; as we see in Ananias , Acts. 5. that worketh Sapphira to tell the same lie he had told . Acts. 5. And the wife the husband : who tempted Adam to eate the forbidden fruite , but his wife ? who tempted Solomon to Idolatry , but his wives ? who provoked Ahab to sin so desparately , but his wife Jezabel ? who tempted Job , to curse God and die ; and upbrayded him with his constancie in his uprightness , but his wife ? who was relicta in tentationem , saith Saint Ambrose ? when the devil had strip'd him of all , he left him her , to be a snare unto him : The Historian telleth of Agripina ; that she mingled the poyson for her husband , in that meat which he loved best ; and satan layeth his snares for us , in those persons we affect most , and whom our love will not suffer us to deny any thing . Now for that Use which concerneth the susteiners of such temptations , I shall sp●●● of it , when I come to speak of Abrahams yielding to this motion of his wife : in the meane time , this application shall serve : Application That we have our eyes in our heads , as the wise man speaks ; that we be very vigilant and circumspect , for there may lie a snare where we least suspect danger ; and danger may grow from the corner where we least dreamed of it ; who would think of any danger from a friend , a child , a father , a mother , a wife that lyeth in the bosome ▪ And yet even these may betray us into sin . There was one was praying unto God , to deliver him from his enemy ; an other over-hearing him , did correct him , and bid him pray that he might be delivered from his friends : for his enemies , he might easily beware of them ; but they that made semblance of friendship , might soonest do a man a mischief . I think they might be both corrected , and a man fittingly taught to pray to God , to deliver him from himself : for such is a mans corruption , that he is the greatest enemy to himself : and as the spider worketh her web out of her own bowels ; so a mans destruction is from himself , ( as the Prophet speaks , ) If a man had no violent hand to kill him , yet he hath that in his body that will be his bane . So in the soul ; if there were no men to tempt him , no Satan to inject evil motions into him ; if he were abstracted from men , and should live in a wilderness : yet he should have enough mischief wrought by himself ; and should have reason to say with that holy man that had retired himself , that he might be free from temptation ; Omnia reliqui , cor autem non reliqui ; I have left all things , but not my heart , behinde me . This heart of ours is deceitful above all things ; it will ever be bubling up in untoward motions : and if we cannot trust our selves , but may be drawn away by our concupiscence ; we may justly fear temptation from all others . Certainly we had need walk wisely and circumspectly , and fear wheresoever we are : and blessed is the man that so feareth always : For , Qui pavet , cavet ; & qui cavet , non cadet : He that feareth , bewareth ; and he that is wary , will not fall . Where this fear standeth Sentinel , we are not easily made a prey to our adversaries .

Preached , May 12 , 1641.

THE THIRD SERMON . GEN. 16.2 . It may be I may obtain children by her . And Abraham hearkned unto the voice of Sarah .

WE come to the third cause of the marriage of Abraham and Hagar . It was the hope that she might have a childe by her .

Why , ( will some say ) what was she the better , if Hagar were with childe by Abraham ?

Yes ; she being her handmaid , or bond-woman , the childe that she should have , was reckoned as the mistresses . When Rachel had no children , Gen. 30.3 . she said to her husband , Gen. 30. Behold my maid Bilhah , go in unto her , and she shall bear upon my knees : that is , what she shall bring forth , I will educate upon my knees , that I may also have children by her . And so did Leah , in the same case , give Zilpah her maid to her husband ; making account , that the children she should bear , should be hers ; she would adopt them for her own .

Observ . 1. Concerning Jealousie ; with the causes , and effects , and remedies thereof . Now here both Pareus and Musculus do observe , how free Sarah was from jealousie : she feared him not , that he should lay siege to the chastity of her maid : for here she offereth her to him . A rare and a strange thing , as Saint Chrysostom noteth upon this place , that a wife should 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : That a wife should do thus , and advise her husband thus , and give such liberty of her bed to her maid . Now , though we cannot justifie her in this fact ; yet we cannot but commend her , with the former expressions , that she was free from jealousie . Zelotypia ( according to the School-men ) est vehemens motus amantis in rem amaram , Aquin. 1 , 2. q. 28. ut non patiatur consortium in re amata : Jealousie is a vehement passion or affection of the minde towards a beloved object , not suffering any rival or co-partnership in the thing affected . Jealousie , in it self simply , is not reprovable : God himself is said to be a jealous God , in the second Commandment : 2 Cor. 11.2 . and Saint Paul saith to the Corinthians , 2 Cor. 11. that he was jealous over them with a godly jealousie . And who can blame him that loveth his wife heartily , if he be fearful of any that would share with him ? But the jealousie that is reprovable , is , when husbands or wives , upon light and slight grounds , ( nay , oftentimes , upon no grounds , but their own conceits and apprehensions , grow suspitious of each other , and so make their condition uncomfortable : for the most ingenious malice could never invent such a torment as this . They that are vexed with this ill spirit , can take no delight in any thing : sometimes they grow mad and desperate ; but too too often fall upon revenge , and even wound the innocent .

Tully telleth how Thebe , the wife of Alexander Pheraius , Pertinent Histories . slew her husband , because she suspected him of incontinency . And Zonares tells how Eudoxia , a worthy woman , and wife to Theodosius the younger , having received of the Emperour her husband an apple of an incredible bigness , she gave it to Paulinus , a learned man Paulinus not knowing from whom the Empress had received it , giveth it , as a rare gift , to the Emperour . Hereupon , the Emperour sendeth for his wife , and asketh her what she had done with the apple . She ( because he did so earnestly enquire after it ) fearing , that if she had said she had given it away , he would have been displeased , answered , that she had eaten it . He urging her to tell the truth , she swore she had eaten it . Whereupon , the jealous Emperour slew innocent Paulinus , and hated his wife : his jealousie was stirred , and he broke out into this unreasonable revenge . This is that which Solomon saith , Prov. 6.34 , 35. Jealousie is the rage of a man ; therefore he will not spare in the day of vengeance : he will not regard any ransom , neither will he rest content , though thou givest many gifts . And some have made Jealousie to be a compound of Love , Fear , and Anger : a man loveth , and therefore he fears partnership ; and therefore is enraged , even out of the suspition of it : if he dare not revenge , he pineth away , and eateth up his heart in a secret discontentment .

For the Use of this :

First , Application let it teach man and wife to take heed of giving way to idle and vagabond phancies and suspitions ; not to think , because they are fair , they are like to be false ; or to judge an affable and chearful carriage , to be an ensigne of lewdness ; or every look cast upon another , to be a broker for lust ; or to be in company of such a one , unless they are dishonest : This is rash judgement ; nay , this is not judicium , but vitium ; this is not judgement , but vice , and passion ; contrary to true love , that , as the Apostle saith , hopeth all things , believeth all things , and is ready to interpret doubtful things to the best : this is to wrong thy yoke-fellow ; and Satan purposely casteth in , and fomenteth such suspitions , meerly to sowre this sweet condition : and this is to make way for thine own torment : this is not tollere crucem , to take up thy cross , when it is laid upon thee ; but creare crucem , to make a cross , and to lay it upon thy self .

But now in the second place , Use 2 it should teach man and wife so to walk , as that they give not to each other occasion , whereby this ill spirit may be raised in them : for it cannot be denied , but some are too free and prodigal of themselves in this kinde , sometimes in their speeches , sometimes in their gestures , sometimes in their too frequent conversing with others , and seeming to take delight in their company , that they stir up a suspition : and because they are conscious to themselves ( perhaps ) of their own honesty and loyalty , they think they offend not in this . But as Caesar said of a wife , so I say both of man and wife ; They must not onely be free from act , but even from the suspition of evil : and the Apostle wisheth them to abstain from all appearance of evil ; which if they do not , they sin against God , sin against their neighbour , in giving him occasion to judge uncharitably ; sin against the married estate , by which they are bound to study each others contentment , and not willingly to do the least thing that may distaste each other . S. Jerome . Saint Jerome bringeth in one saying , Sufficit mihi conscientia ●●a , ego habeo Deum judicem conscientia : My conscience cleareth me sufficiently , and I have God the judge of my conscience . But , saith he , A●di Apostolum dicentem ; Hear what the Apostle saith ; Provide things honest , not onely in the sight of God , but in the sight of men . Conscientia Deo , fama proximo : Thy conscience lieth open unto God , thy credit to thy neighbour : which ointment if a man and woman shall not keep , as free as they can , from the least flye , they fulfil not Gods commandment .

To go on .

If I may obtain children by her . Here the Fathers and Expositors do acquit her of lust , and take knowledge of her desire onely to have a childe ; and that not onely for the contentment of her husband , but that the world might be made happie : for God had promised a blessing to the world in Abrahams seed .

I do easily condescend unto them , that she had no unclean purpose ; August . lib. 16. de civit . Dei . nay I willingly , with Saint Augustine , excuse both her and her husband , in that particular : Ab uxore causâ prolis ancilla marito traditur , à marito causâ prolis accipitur ; ab utroque non culpae luxus , sed naturae fructus requiritur : For issue sake , the wife here giveth her handmaid ; and for the same cause Abraham taketh her ; by both of them , the fruit of the womb , and not the pleasure , is desired .

But yet to justifie her or him in this action , which the Fathers endeavour , I cannot : For , Observ . 2. Good intentions can no way justifie had actions . Rom. 3.8 . How good soever the intention be , it will not justifie a bad action .

We know the peremptory rule of the Apostle , that evil must not be done , that good may come of it , Rom. 3. When Lot prostituted his daughters , he intended good in it ; and that was , The preservation of the laws of hospitality , and the security of his guests : but he cannot be justified in it , because the thing which he did , was simply unlawful in it self . I know what is said , that , Of two evils , he did chuse the less : he desired that they should coire secundùm naturam ; ( seeing their wicked resolution ) that they should keep the course of nature , rather then , è contra , at once to violate nature and hospitality . But this will not serve the turn : for though in evils that be poena , evils of punishment , a man may chuse the less ; ubi homo inermis invenitur , ( saith Saint Gregory ; ) as , S. Gregory . when a man unarmed is surprised by his desperate enemy , it is lawful to leap down some opportunity of escape : yet in those which be culpae , those evils of sin , neither is to be chosen : And therefore they speak more truly and safely , that make it an infirmity in him , and cast onely this cloke over it ; that he did it animo perturbato , out of a troubled minde , suddenly , and not being well advised . The midwives of Egypt could not preserve the males alive , but by inventing some cleanly shift , whereby to delude Pharaoh ; and therefore they resolve upon a lye . But certainly they did evil , that good might come of it , and therefore worthy of censure . And though it be said , that God built them houses , Exod. 1. yet Saint Augustine will tell us , Remunerata est benignitas mentis , S. Augustine . non iniquitas mentientis : that God did there recompence the tenderness of their minde , not the iniquity of their lye . Saul pretended a good end , in sparing the fat things of the Amalekites , that therewith he might sacrifice to the Lord , 1 Sam. 15. but that would not excuse him ; 1 Sam. 15. for he flatly transgressed Gods commandment . Uzzah intended the safety of Gods Ark ; he stretched out his hand , to stay it from falling : but God interpreted this , presumption , and accordingly punished it : for it belonged not to him , so much as to touch the Ark , 2 Sam. 6. 2 Sam. 6. Doubtless Saint Peter meant no harm , but rather good to Christ , when he took him aside , and disswaded him from his passion : But we see how sharply Christ rebukes him for it . Certainly no intention , not of the best end , and the greatest good , will bear a man out in the doing of that which is simply evil .

And the reason is , because ( as the School speaks ) malum non est in numero eligibilio um ; evil is not in the number of things to be made choice of ; and therefore neither to be chosen for its own sake , nor yet propter aliud bonum , for any other good consequent whatsoever : for , actus peccati non est ordinabilis in bonum finem : no act of sin is in its nature orderable to any good end . In moral actions , if , for any intended end , we make choice of such means as by the Law of God ( which ought to be our rule ) are ineligible , that action cannot be justified .

Secondly , Bonum est ex causa integra , malum ex partiali : Any partial or particular defect , in object , end , manner , or other circumstance , is enough to make the whole action bad : but to make it good , there must be an universal concurrence of all requisite conditions , in every of these respects . To make the face deformed , the want of an eye or nose is enough : but to make it comely , there is required the due proportion of every part .

For the Use of this :

This point may serve us to great purpose ; Application in the Church of Rome we know , how they impose upon credulous minds , with lying miracles , and themselves have christned them , pias fraudes , i.e. holy deceits : they have counterfeited Reliques , and made large Legends ; they use equivocations , and they break Covenants ; they plot treason , Against the Church of Rome blow up Parliament houses : and all this they excuse , because their intent is the promoting of the Catholique cause : They have forgotten , or at least will not remember , that a good intention will not justifie a bad action ; and that evill must not be done , that good may come of it ; it is too common among us to tell untroths , officious lyes as we call them , S. Augustine . to procure the benefit of them ; but this cannot be justified , for Saint Augustine will tell us ; that nullo bonae causae obtutu , no pretence or intent of any good will justifie us , in doing of that which is evil ; and he will not have one lye for the preservation of anothers chastity , of anothers life ; nay ad sempirernam salutem nullus ducendus est opitu lante mendacio ; no man is to be led unto eternal life it self , by the conduct of a lye : the glory of God is the greatest good , and the highest end , and yet a lye may not be told for that . Iob. 13.7 . Job asketh them , Ch. 13. Will you speak wickedly for God , and talke deceitfully for him ? and if not for the glory of God ; Certainly not for any inferior end . A man scrapeth and raketh together unjustly , and purposeth to build an hospitall with that he hath so gotten ; he is wicked , and so he may call that pile Acheldama , for it is the monument of a bloody devotion . Shall a man steal leather , to make the poor shooes ? Shall a man purloyn from his master , or the wife from the husband , to bestow it upon works of charity ? Satan taketh great advantage from hence , that men can plead an intendment of good ; for by this means , sin is not only boldly committed , but stoutly defended ; as we see in those our Saviour speaketh of , Ioh. 16.2 . Acts. 26.9 . Joh. 16. That when they kill the saints , think they do God service : and Saint Paul saith of himself : Acts. 26. He verily thought , that he ought to do many things , contrary to the name of Jesus of Nazareth . Let us therefore alwayes remember , that good intentions do not make good actions : the means must be good , as well as our meaning , if we will have our actions pleasing unto God .

Further , If I may obtain children by her : It is in the Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Si aedificer per ipsam ; if I may be built by her : for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is aedificavit , or extruxit , to build ; and from thence is the Hebrew word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 filius , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 filia , a son and a daughter : and it is to be observed ; because it sheweth , that children are said to build the house ; they keep up the name of the parents , and make them and their house known when they are dead . S. Jerom. Deut. 25.9 . Diligenter nota ( saith Saint Jerom ) quòd procreatio liberorum est aedificatio . Deut. 25. God would have the next brother ( the elder dying without issue , ) to marry the wife , and raise up seed unto his brother ; if he did refuse to do it , Observ . 3. Posterity to the building of the house of family . the wife was to complain to the Elders ; and if he stood to it , to refuse it , she was to pluck off his shooe , and to spit in his face , and to say thus shall it be done to the man that will not build up his brothers house : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Raising up seed and building the house , are the same ; so the prayer of the inhabitants of Bethlehem , in the behalf of Boaz and Ruth , chap. 4.11 . That the woman that commeth into his house , may be as Rachel and Leah , which two did build the house of Jsrael ; and how did they build it ? even by bearing of children to Jacob their husband : it is said of Absolon , that in his life time he had reared up for himself a pillar in the Kings dale ; for he said , I have no Son to keep my name in remembrance ; and he called the pillar , by his own name . 2 Sam. 18. Because he wanted the other building , 2 Sam. 18.18 . ( he had no son ) he would be known to posterity , by this monument .

For the Use of this :

It meets with a great number in these times , Application who forget that children are the builders of their house ; for by their lewd wofull courses , they are the ruine of them : There is a son that causeth shame , Prov. 17.2 . and a foolish son ; that is , he that is ungodly , is the calamity of his father ; he shameth himself and his father , and his family ; yea he pulleth down the house , from whence he came : A great man sometimes in this kingdome , whose progenitors had been careless , would be drawn with a trowel in his hand ; and this word out of his mouth , ad aedificandam domum antiquam : to repaire an ancient house : but how many have we , that come of ancient houses , and by their misdemeanours , and living as the Prodigal did , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 riotously , by being scatter-goods , bring themselves to that which Solomon speaks of ; in their hand is found nothing , Eccles. 5. Eccles. 5.15 . The father did not so diligently use the rake , as they the forke ; as if an estate had been left them only , ad dissipandum , to be scattered ; people look upon them , and call them the ruine of their house : what have those to answer for , that suffer the light of their family to go out by their inordinate courses ! that having had good education , and great estates left , discolour from the one , and dissipate the other ! that dishonour God , and undoe their souls ; shame their progenitours , ruine their posterity !

In the second place , let it teach children to keep up the house , as much as in them lyeth ; if their parents and ancestors have been vertuous , let them tread in their steps ; let them put them on , ( as it was said of the sons of Constantine , ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that they put on all the vertues of their father ; and let them chiefly and wisely preserve that estate , which hath been left them ; this is to keep up the house ; if they have been bad and ill husbands , let them by their course make amends , for former defects ; and repaire the breaches that have been made in their family : how acceptable are such to God ? and how gracious are they , in the eyes of all good men ? who lendeth them not a good word ? and spendeth not a good wish upon them , that they may go on and prosper ? but I stand no longer upon this .

There might be further observed out of this clause , that she saith 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , perhaps I may obtain children ; so that we see , she falleth into an errour , out of hope of a future , contingent , casuall event : it is no more , but perhaps , or it may be ; nay the truth is , she was not built by this meanes , as she hoped ; for this childe that she aymeth at , proveth afterwards a vexation unto her ; for he mocked the son of her own womb Jsaac ; which doth so trouble her , that she cannot be quiet , till both he and his mother be cast out , as you shall finde , Gen. 21. at the twenty first Chapter of this Book : yea and the posterity of the childe , proveth adversaries and enemies to the posterity of Jsaac : Psal. 83.6 . as we shall finde , Psal. 83. Among the enemies of the Jsraelites are the Hagarens and the Jsmaelites : so do peoples projects fail them , which they have laid without consulting , or asking counsel of God : Observ . 4. No running into certain errour for any certain good , muchless for a contingent . they take up their arrow , and shoot by the marke they aymed at ; nay like an ill-charg'd peice , their plots recoil upon themselves ; and they finde their own counsels a snare unto them ; but should they succeed , what folly is it , with Sarah , to do that for the present , which is unwarrantable , upon a peradventure ? an hope of Son-ship , that is only contingent and doubtfull ? And yet such fools there are , too many in the world : they take untoward courses , out of an hope to make themselves rich ; and yet it is but a perhaps , whether their lives shall hold , or not : they use vitious ways , to get honour ; and yet it s but perhaps , whether they shall attain unto it . Application Omnia nactus sum , & nihil expedit . For , how many may say with that heathen , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : I have got all things that I aimed at , and yet nothing profited : Yea , when they have thought to reap their harvest , have with Ixion embraced a cloud , in stead of Juno . How many go on in sin , to the present wounding of their souls , upon an hope that they shall have a time of repentance , and be able to recollect themselves ? A perhaps onely . And often have we known those that have cast themselves upon this perhaps , to have been taken away suddenly , or to have died suddenly , without any signes of contrition for sin . Alas ! do we think what shall come afterward ? This is onely known to God , what a day may bring forth ; and therefore let us look to our ways , and that we do nothing but what we can justifie ; and that will bear out it self .

I come now to the fourth cause of the marriage of Abraham and Sarah ; and that is , Abrahams yeelding to the motion of his wife : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; He liked of the counsel and resolution , to follow it : Observ . 5. Uxeriousness oft sinful and unmanly . Which howsoever the Fathers would palliate , yet we cannot but charge him with a sinful uxoriousness . It should seem , he had some fresh desire , upon her speech , to be a father , though by this by-way : And again ; his wife pretending so much care of him , and affection unto him , and study of his contentment ; he thought , by neglecting her advice , he might displease : Et metuit contristari , Tostatus in loc. ( as Tostatus saith ) he was loath to grieve her . This ( I say ) was a sinful uxoriousness , such as was in Adam , that was perswaded by his wife , to eat of the forbidden fruit : and * * Espensaeus . one saith , He fell not so much out of an errour of judgement , as ex sociali necessitudine , & amicabili benevolentia ; out of the attraction of society , and friendly compliance with his partner . So it was the fault of Moses , that he would yeeld so far to his wife , as to neglect the circumcising of his childe , to give her contentment . And Solomon was uxorious , in yeelding to his wives for the practice of idolatry : the same ( saith Solomon ) pay not , as he did , because he would not dalicius contristari ; practised as they did , lest he should offend his concubines . Thus uxorious was Ahab , who was swayed by his wife , to do as she would have him , 1 Kings 21. 1 Kings 21. he is said to have done evil by the instigation of Jezebel . And instances are very frequent in these times , of those , both Magistrates and others , that listen so much to the counsel of wives , and their pleadings , that businesses are wrong carried , and their husbands discredited , yea sometimes ruined .

For the Use of this :

Let husbands beware of this uxoriousness . Application Gen. 21.12 . Wherein wives advise well , let them hearken unto them : as God saith to Abraham , Gen. 21. In all that Sarah hath said unto thee , hearken unto her voice . And it had been well for Haman , if he had listned to that which Zeresh said to him ; If Mordecai be of the seed of the Jews , before whom thou hast begun to fall , thou shalt not prevail against him . And for Pilate , if he had hearkened to the message his wife sent him : Have thou nothing to do with that just man .

But when they shall advise that which is evil , we must ever take heed of hearkening to them : we must rather chuse to displease them , then God . God giveth caution , that if the wise that lieth in a mans bosome , shall entice him to idolatry ; he shall not hearken unto her , Deut. 13.6 . And it was a worthy disposition in David , who , when his wife reproved him for dancing before the Ark ; answereth , in effect , that if it were to do again , he would do it ; his edge should not be taken off by her flout ; yea , he would be more vile before his God , 2 Sam. 6. And it was a good Spirit in Job , 2 Sam. 6. when his wife moved him to that which was evil ; he rejected her , and telleth her , She speaketh like a foolish woman : and so she did indeed , that upbraided him with constant uprightness , and would have him curse God , and die . It is true , that much may be done in things indifferent , to give the wife satisfaction : for else there may be that in an house , which Solomon calleth a continual dropping . But in things unlawful , for an husband to yeeld to the wife , is that which offendeth God , and forfeiteth that authority which God hath given him , in regard of his wife . And let me advise wives , not to presume upon the interest they have in the affection of their husbands , to pursue upon them that which they may not lawfully do . They are ill yoke-fellows , that would wish them to offend God , for the giving of them satisfaction : to slight sin against God , so they may have their will . They should be helpful , and not hurtful : they should make their judgements to submit to their husbands , and no way affect that their passion should conquer his reason .

Again : observe , how free Abraham was from the thought of any indirect course , to hasten Gods work , till this was propounded by his wife ; he did patiently wait Gods leasure : And though every day he grew older , and more unlikely , in the judgement of flesh and blood , to have a childe ; yet he gave credit to Gods promise , and in much meekness expected the accomplishment : and now , upon this suggestion of his wife , we see how he goeth in . We may see Observ . 3. The force of temptation , and frailty of the best . How apt we are to fall , when temptation cometh .

Indeed , we know not our selves , or our own strength , till then . And therefore they are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , temptations : for they do 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , broach the vessel , and see what is in it : Talis quispiam , qualis in tentatione ; for , such is every one , as he is in temptation .

Gen. 12. Abrahams danger in Egypt , Gen. 12. was a bold temptation ; and we see there how he carrieth it . Moses , that was the sweetest spirited man in the world ; yet at the waters of strife is tempted , and speaks unadvisedly . David , that was free from lust before ; yet , upon the sight of the woman washing her self , was tempted and overcome . And so it was with his son Solomon ; and with Hezekiah , upon the coming of the King of Babels messengers . And so it was with Peter , for all his former protestations ; yet , being tempted , through the fear of losing his life , he was conquered : And so afterward , when he halted between the Jew and the Gentile , Gal. 2.

Who findes not this ? Though we can bid defiance to temptations when they are absent , and say , Oh , we would not be thus and thus ; yet when they present themselves , we are too soon foiled by them . Places and Offices have corrupted some men , that were honest before : Company hath tempted those , that came in pure : Some occasion offered for theft or lust , hath subdued a man suddenly , that never before had the like motion .

For the Use :

Application Let us pray then , as our Saviour biddeth us , that we enter not into temptation .

Secondly , labour we to fortifie our hearts with grace , and fear them with the fear of God ; that when temptations come , we may be able to resist them . 'T is nothing for a man to be chaste , where there is no tentation to uncleanness ; for a man to be temperate at a poor and lean table ; to be meek and moderate , when we are not provoked : nothing for the servant not to steal , when his masters eye is upon him : But , when temptation cometh , then to stand upright , argueth the power of grace : As we see in Joseph , sollicited by his mistress ; and David , when he had Saul in the cave , and all circumstances invited him to take revenge .

Thirdly , whensoever we are foiled by temptation , let us blame our selves ; for did not we yield , we could not be overcome : it is not in the power of any man or woman living ; nay not of Satan himself to hurt us , if we could keep our own : Satan suadere potest , cogere non potest , ( saith the Father : ) non extorquet consensum , sed petit . The devil may perswade , but he cannot compell ; he doth not inforce consent , but begg it : He may 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i.e. He may seduce , but he cannot necessitate us : Sarahs temptation had been frustrate , if Abraham had not yielded ; and therefore let us lay the blame , where it should lye ; challenge not God , nor men , nor Satan , but our own deceitful hearts ; for every man ( saith the Apostle ) when he is tempted , is drawn away by his own concupiscence .

Lastly , Observe here , that though Abraham had before been tempted , and stood it out manfully ; yet here he yieldeth and gives in : when he was called out of his own country , you may well think he suffered a shrewd assault , to leave his dwelling , his friends and kindred , and all his accommodations , and yet he overcame those difficulties ; afterwards when dissention was between his and Lots herdmen ; and no question , he was tempted to stand upon his seniority and precedency ; he had been the maker of his nephew under God ; and therefore why should not he submit to his conditions ; and yet for peace sake , he conquereth himself so far , as to yield of his own right , and to give Lot the liberty of choice . Again , there was a tentation lay in the King of Sodoms offer of the spoiles unto him ; and yet he is so resolute , that he will not be enriched , so much as a shooe-latchet by him : and yet now , when this tentation commeth , here he yieldeth , and hearkneth to the voice of his wife : why did he not say to her upon her motion ? My dear wife , I am not so blinde or stupid , as not to discern the great care that thou hast of my contentment ; and how willingly should I embrace it ; but that the thing is not lawfull in it self , and would argue diffidence in the promise of God , on which I have depended all this while : both thou and I are to yield our selves to God , and not to prescribe him the time or manner of bestowing the blessing : I dare not condescend unto thee in this particular ; but none of all this said he , but as soon as she mooveth , he consenteth ; and thus we see ;

That it is possible for the childe of God , Observ . 7. that quitteth himself well in one temptation , to be foiled by another . David that bore himself well , in that untoward carriage of Saul towards him ; yet fayleth when he is provoked by Nabal , and presently voweth revenge : and though he carryed himself well , in the rayling of Shimet ; yet not so well at Absolons death : Job at first was so patient , that he did not sin with his mouth ; but afterward he speaketh unadvisedly : And Jonah , that is of a meek spirit when he is detected in the ship , is in a Voge because of the gourd ; and we finde it thus ordinarily : he that quitted himself well in a temptation to ambition , hath fayled when he hath been tempted to covetousness ; and he that quitted himself well in both the former , hath failed in a temptation to lust and uncleanness : He that hath resisted drunkenness , yet hath yielded to gluttony .

For the Use of this :

Application First , for others : Let us be tender in our censures of them , when they are carried away , by this or that temptation ; it is incident to the best ; and we know not how their temptations have been edged : neither let us despair of them , because they have been foiled , that they will still hereafter go by the worse ; no , they may recover themselves , and be more valiant ; ( as it is said of Castiis and Emilius in Saint Cyprian , S. Cyprian . ) fortiores ab ignibus facti sunt , quibus ante cesserant ; their christian fortitude was the more kindled , by the sight of those flames , which before they startled at ; the old saying was , he that flyeth , may fight again .

1 Cor. 10.10 . Secondly , For our selves , let us not presume on 't ; ( as the Apostle saith ; 1 Cor. 10. ) Let him that standeth , take heed lest he fall ; Let us not be high-minded , but fear , considering how many snares lye in our way , and how weak we are of our selves . And Thirdly , Let us beg of God , his confirming and strengthning grace ; gratia ad singulos actus requiritur , ( was the Fathers saying against the Pelagians : ) if Gods grace be not ever at hand to help us ; though we have stood it out , in an hundred great temptations , we may be foyled , in a poor and contemptible occasion .

Preached , May 19. 1641.

THE FOVRTH SERMON . GEN. 16.3 . And Sarah , Abrahams wife , took Hagar her maid , the Egyptian , after Abraham had dwelt ten yeers in the land of Canaan .

THe three first verses of this Chapter , ( as I told you in the division of it ) contained the marriage of Abraham with Hagar , Sarahs handmaid . And therein four things observable .

1. The occasion of this marriage , in the first verse .

2. The proper causes of it , in the second verse .

3. The knitting of this knot , in this third verse .

4. Together with the fourth thing , which is , the assignation of the time when this marriage was made : namely , After Abraham had dwelt ten yeers in the land of Canaan .

We have done with the Occasion , and the Causes : Now we come to the knitting of the knot : And Sarah , Abrahams wife , took Hagar her maid , the Egyptian , and gave her to her husband Abraham , to be his wife .

And here two Questions are made :

First , Two main Questions answered . Why Sarah would not rather make choice of some free-woman , to give unto her husband , then a bond-woman ?

And it is answered , That by giving him a bond-woman , she was sure , that the children that she should bear , should be accounted her own ; for , as her mistress , they belonged unto her : Whereas she had failed of this , if the party had been a free-woman : for she would not have yeelded her right unto another .

Secondly , it is demanded , How Hagar is said to be given to Abraham to wife , when Sarah was his wife already ? What kinde of wife was Hagar ?

The Patriarchs , in the Old Testament , had two sorts of wives ; Two sorts of wives among the Patriarchs . primary , and secundary : both of them were reputed lawful and true wives , and therefore the children of both were accounted legitimate .

The former wives were called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , primary wives : some say , ( as I told you , not long since ) from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is to forget ; either because the memory of the woman is not so strong as the mans ; or rather , because the fathers family is forgotten , and in a manner extinct , in their daughters , when they are married . And it is the common saying of the Hebrews , Familia matris , non vocatur familia ; that the mothers family , is not called the family . And for the contrary reason , a male-childe is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from memory ; because the memory of the father is preserved in the son ; 2 Sam. 18.18 . according to that speech of Absalon , 2 Sam. 18. I have no son , to keep my name in remembrance . And the * * Euripides . heathen man could say , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : that males are the pillars of the house .

The other sort of wives , they call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , secundary wives , or half-wives ; from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , dividere , to divide ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , uxor , a wife : as one would say , Uxor divisa & dimidia ; a divided or half wife . The English translateth them concubines ; and not unfitly : for sometimes the Hebrew word it self signifieth a strumpet or harlot .

The difference between these primary and secundary wives , was this :

The differences of the two sorts of wives . First , there was a disparity in their authority , or houshold-government . The wife was as mistress ; the concubine , as an handmaid , or servant : she had jus tori , a right to the marriage-bed , as the chief wife had ; otherwise , she was in all respects inferiour ; as appeareth in this story of Sarah and Hagar : Sarah disposeth of her to Abraham ; and Abraham telleth his wife , that she is in her hand , to do to her as it pleaseth her ; and she correcteth her : and the Angel , meeting with her when she was fled , chargeth her to return , and to submit her self to her mistress .

Secondly , the betrothing of these wives was different . The chief wife , at her espousals , received from her husband certain gifts and tokens , as pledges and testimonies of the Contract . Thus Abrahams steward gave , in Isaac's name , unto Rebekah , jewels of silver , and of gold , Gen. 24.53 . and raiment , Gen. 24. This custom also was in use among the Grecians , who called those gifts 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , dona sponsalia , nuptial-tokens , ( saith Suidas : Suidas . ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : gifts which the bridegroom presented to his bride .

Again : the chief wife received from her husband a Bill of writing , or matrimonial Letters : whereas , the concubine received neither such gifts , nor such Letters .

Thirdly , onely the children of the chief wife succeeded the father in his inheritance : the children of the concubine received onely gifts or Legacies . Abraham gave his inheritance unto Isaac : unto the sons of the concubines he gave gifts , and sent them away from Isaac his son , Gen. 25.5 , 6. while he yet lived , Gen. 25. Neither did it hinder , though the concubine brought forth before the chief wife ; as we see here , in Sarah and Hagar ; and afterward , in the case of Rachel , and Bilhah her maid , Gen. 30. Gen. 30. the children of the chief wife , though later born , were preferred before the children of the concubines . And let this be sufficient for the satisfaction of the Questions .

Now we come to Sarahs fact .

Sarah , Abrahams wife , took Hagar her maid , the Egyptian , and gave her to her husband Abraham to wife .

Here is the knitting of the knot ; and here we may observe ,

First , How sin goeth on by degrees : Observ . 1. Of Polygamy , or the divers wives of the Patriarchs ; how far excusable , and why not imitable And

Secondly , How one degree is worse then another .

She had , before , onely had this device in her head , out of a diffidence and distrust of having any children her self : then , she resolveth upon the putting it in practice : then , she communicateth it to her husband ; and seeing him taken with it , hasteth to perfect it . The first Observation 's twofold Sin is first in semine , in the seed ; then it is in the blade ; then it cometh to an ear , and so to maturity : It is in the root first , and then in the leaf , and then in ramo , in the branch ; and lastly , in fructu , in the fruit . The woman saw the fruit , and it was lovely to look upon : and then Satan suggesteth , that it was good for the improvement of knowledge , and they should be as gods , knowing good and evil : and then they resolve to taste it . Si bona , cur non tangi ? si mala , cur in paradiso ? ( as Saint Bernard makes the woman to speak : ) If the fruit be good , S. Bernard . why not to be touched ? and if bad , what doth it in paradise ? And so , at last , they eat it . So , there was a lustful minde in those sons of God ; and this was stirred , by seeing the daughters of men to be fair : and then they proceed to take them to be their wives . So was it in the case of Josephs mistress , and in the brethren of Joseph ; they came , by degrees , to perfect their sin . And so in David , and the enemies of Daniel : in Haman , in the high-priest , and divers others . James 1.14 , 15. Saint James layeth down this , Chap. 1. 14. first , there is lust ; that is the seed : then this lust conceiveth ; and then it bringeth forth sin ; that is , in outward action .

Secondly , as I observed , Every of these steps and degrees , Observ . 2. The serpentine motion of sin , and how each sin is worse then other . Jerem. 4.14 . is worse then other . There is the serpents root , Isa. 14. and out of that cometh forth a cockatrice ; and that groweth to be a fiery flying serpent . It is very bad to have naughty thoughts : Prov. 15.26 . The thoughts of the wicked are an abomination to the Lord . And Jer 4. O Jerusalem , wash thine heart from wickedness , that thou mayest be saved . How long shall vain thoughts lodge within thee ! And it is well known , how Gods dearest Saints are grieved with their untoward cogitations , though they come not into the eye and observation of the world : even in this respect , they call themselves , with S. Paul , miserable men , because they are sensible daily , not onely of such thoughts as are injectae , cast into the soul , on a sudden , by Satan ; but such also as be ascendentes , ( as the School distinguisheth of them ; ) that ascend out of their own corrupt hearts . In this respect it is , that Saint Augustine crieth out , S. Augustine . Quando ? ubi innocens fui , Domine ? When , Lord , or where have I been innocent ?

But now evil words are worse then evil thoughts . Pro. 30. saith Agur , Prov. 30.32 . If thou hast been foolish in lifting up thy self , ( that is , in choler , and desire of revenge : ) and if thou hast thought wickedly , lay thine hand upon thy mouth . And again : actions of evil , are worse then either thoughts or words , and a greater signe of a wicked heart ; to do ill , then onely to speak or think ill . Isai . 3.8 . Isai . 3. Jerusalem is ruined , and Judah is fallen , because their tongue and their doings are against the Lord . The reason is good : For ,

1. It argueth , that sin hath got a more full dominion and soveraignty over a man , when it cometh into the outward man , and is perfected in outward action , then when it resteth in the heart . There is no man can free his heart from corruption in this life : Who can say , his heart is clean ? Prov. 20.9 . Prov. 20. no more , then he can say of his body .

You will say , What man is free from sin , in word and deed ? For , In many things we sin all , James 3.2 .

But yet this is easier then the other : a man may more easily keep himself from the outward action , then the inward cogitation . Many a man hath thoughts of lust , yet keepeth himself from the act : many a man hath thoughts of revenge , yet doth not shed his brothers blood . And therefore the Apostle adviseth , that we should not let sin raign in our mortal bodies , Rom. 6.12 . Rom. 6. and that we should not make our members 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , weapons of unrighteousness : though we think evil , against our purpose ; yet to take heed of bringing it forth into practice .

A second reason is , When a mans corruption breaketh out into action , God is more dishonoured , and men are the more damn fied . The man himself is onely hurt by his ill thoughts : but when it breaketh out into action , men are hurt . If ill words corrupt good manners , ( as the Apostle saith , 1 Cor. 15.33 . 1 Cor. 15. ) why then surely , evil actions : And therefore Satan putteth on men , not onely to think , but to work all iniquity with greediness .

For the Use of this :

Application 1. Let our care be , to stop sin in the beginning , as neer as we can ; to dush these children of Babylon against the stones , when they be young ; to kill the cockatrice in the egge ; to quench the fire while it is but a spark : For it is of a growing nature ; and if a man give way to it , non obtinebit ut desinat ; he shall not conquer it into a cessation .

Set we our selves even against evil thoughts ; pray against them , strive against them , dislike them when they rise , and lament and mourn for them : But do not tumble this sweet bit under thy tongue ; do not take delight to dwell upon ill cogitations : for then the fire kindleth further , by this complacencie ; and the next thing will be , a resolution to speak or do : Qui minima contemnit , paulatìm decidit : he that contemneth small sins , by degrees falleth into great ones . And Saint Augustine sheweth it , S. Augustine . in the example of his mother , when she was a maid ; how she came to be overcome with a love to wine , and was thereupon called , by a servant in the house , Meribibula , that is , a wine-bibber . A little rent in a garment , is apt to be wider ; and a small breach in the bank of a river , will soon be wrought to a greater latitude . Sin beginneth in thought , and proceedeth to ill speeches , and worse actions .

Secondly , It should teach us with might and main , to withstand the perfection of sin ; though we cannot be so happy , as to be without ill motions ; yet let us keep us from evil practices , when we have ability and opportunity for the acting of them . Let us then do as David did , who having in his wantonness and curiosity , lusted after the water of the well of Bethlehem ; yet when it was brought unto him , had that power over himself , that he would not drink it , but poured it out upon the ground . So though we have lusted and coveted , and had unclean thoughts and resolutions ; let us take heed of perfecting them , for this woundeth the soul the deeper , and maketh the recovery more difficult . Not to have ill thoughts is ( as * * Eccumenius . one saith ; ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i.e. inevitable ; and therefore though they be faulty , God will be the more merciful upon our repentance ; but when we proceed to action , and accomplish our ill thoughts and purposes , voluntarium auget peccatum , deliberation heightneth the sin : the more of the Will in it , the greater the sin ; and the more deliberately done , the harder satisfied : and when we are kept from the outward commission of sin , let us not thank our selves , for it is Gods grace that restraineth us ; I kept thee ( saith God to Abimelech , Gen. 20. ) That thou shouldest not sin against me : Gen. 20.6 . Corruption in the soul knoweth no pause ; and therefore if God keep it not back , a man shall not cease till he come into profundum peccatorum , into the depths of sin , and be , with Lazarus , even dead and buried in the grave of his sin ; the Stoicks that thought the Right and practice of vertue , and refrayning of evill , to be in a mans own power , did err the whole Heaven ; for if God do not keep us , we shall fall into as fearfull precepices , as ever Cain , or Pharoah , or Ahab , or Judas , or Julian , did .

But now for the fact of Sarah and Abraham ; a great question is implyed , whether it were lawfull or no : lib. 22. Contra. Manich. And there be two extreams about it : Faustus the Manichee , as ( appeareth in Saint Augustin , ) doth make holy Abraham guilty : turpis & nefariae libidinis , of base and flagrant lust ; and that being mad on issue , he wallowed in uncleanness with a base Harlot ; he doth likewise challenge him with infidelity , that God having promised him issue by Sarah , he would seek a childe by another woman : A great question . But Saint Augustin there freeth him from both these imputations .

First , That Abraham was not lustfull ; for he never thought of this way , till his wife did suggest it unto him , and press it upon him .

Secondly , He was not guilty of infidelity , or distrust of Gods promise , ( saith he ; ) because though God had promised him seed , yet he had not made known unto him , whether he should have it by Sarah , or some other woman ; Gen. 17. & 18. for he revealeth it unto him in the seventeenth and eighteenth Chapters , that he should have issue by Sarah . The other extream is , of those that wholly acquit both Abraham and Sarah , from any fault at all in the transaction of this business ; so do many of the ancients : some upon light grounds , others upon those that are more dangerous ; I will briefly set down some of their reasons , for the excuse of either party .

Lib. 1. Antiq. C. 11. And First , for Sarah , so Josephas saith , that she did this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. at the call of God ; God commanding her so to do : but how doth this appear ? there is not the least footstep of it ; though God approved of her advice , for the casting out of the bond woman and her son : Gen. 21. Gen. 21. It followeth not , that he liked of the counsel that she gave to Abraham , to go in to her maide : Bellarmine seemeth to come neer to this reason : for he saith , non credibile est , Bell. lib. de matrimoni● . C. 11. Saram faeminam sanctissimam id facturam fuisse , nisi licitum esse scivisset : It is not to be believed , that such an holy woman as Sarah was , would have done this , or any thing , that she had not known to be lawful . But by this reason , a man might defend those actions of holy persons , which are worthy of censure : it might be said , that when Sarah laughed and denied it to the Angell , that she would not have done either , if she had not known it to be lawfull : This might be a ground to justifie David , upon both his adultery and murder .

Apologies for Sarah . A Second Reason is , that Sarah did what she did , studio quae●endae prolis : she desired only to have seed , that the Church of God might be enlarged , yea that the world might be blessed , according to Gods promise to Abraham : and this Saint Ambrose , Saint Augustine , and Saint Chrysostom go upon : But this will not serve the turne ; for as I shewed the last day : Good intentions , will not justifie bad actions : Rom. 3.8 . and the rule is peremptory ; Rom. 3. A man must not do evill , that good may come of it .

Thirdly , It is said in defence of Sarah , that she did but use the right that she had over her husband ; 1 Cor. 7.4 . for the Apostle saith , 1 Cor. 7. The husband hath not power over his own body , but the wife ; to which I answer : That the wife hath a power and right , over the husbands body ; but not to perswade him , or urge him to uncleanness with an other , contrary to the laws of marriage : her power only extendeth , to the challenging of her husband to her self ; and he is so hers , that he hath not power or right , to offer his body to another . It is easie to abase the power and right that people have ; as some parents to their children , and some masters to their servants , and some in place of authority , to those that be inferiours : and so she here maketh a perverse use of that power and right that God had given her , over her husbands body , in giving up her right to another ; whereas she might not alienate it , or transfer it upon any ; a wife cannot give leave to the husband , to take another . Now for Abrahams part , these reasons are brought .

First , That he did it not out of a lustfull minde , but of a desire of issue : But this was answered before . Whatsoever his end was , the means is unlawfull ; and not only the meaning , but the means must be good .

Secondly , They say he did not do it of his own accord , S. Augustine , l. 16. de . Civ . Dei . c. 25. but by the perswasion of his wife ; and this Saint Augustin much standeth upon ; he saith of him , non implevisse voluptatem suam , sed Illius ; accepisse non petiisse , feminasse non amasse : that herein he fulfulled not his own , but his wives will ; that he accepted , but desired not Hagar ; that he useth her as a Seminary , not as an Amoretta : For afterward he saith to his wife , that the maide is in her power , and thereupon the Father magnifieth him , that he used vocore temperanter , Apologies for Abraham . ancilla ob temperanter , nulla intemperanter ; his wife temperately , his maide obediently , neither inordinately : But this will not satisfie ; the pleasure of his wife was not to be hearkned unto , but the will of God ; I believe that Ahab himself would never have taken that course that Jezabel did , if he had been left to himself , for the getting of Nabaoths vineyard ; but yet it was his fault , that he lets her do what she please ; and use his seal to what purpose she thought fit . Surely Moses would have circumcised his Son , if his wife had not disswaded him ; but he is censurable for gratifying her in it . Might sin be excused by the perswasions of wife , and friend , and brother , and the like , thousands would be guiltless .

Thirdly , Saint Augustin saith , mos erat , ergo crimen non crat ; it was a custom , and therefore thought no crime .

But we answer : First , That it was no custome , P. Lombard . though Peter Lombard , and those upon him , say , the Patriarchs say it was in use : For we read of no man before the floud that had two wives , but only Lamech , and he was of the stock of Cain ; it was he first , S. Jerom. saith Saint Jerom : Qui unam costam primus in duas divisit ; that first divided one rib into two ; and after the floud , not any of the holy children of Seth , till Abraham , had two wives .

Secondly , If it were a good argument , that because it is a custome , therefore it is not sinfull ; we might wipe out many sins , and acquit men of them , when they are customarily committed ; against Polygamy . for custome is not to be our rule , but Gods word .

Why but then Fourthly , they say , there was no law to forbid more wives then one : therefore Abraham did not offend in taking of another . I answer , though there was no Law written , yet there was a Law of nature , or of Creation ; and that contained a flat prohibition , of having more then one wife at once ; as appeareth in that there was but one rib taken from the man , and but one woman made of that rib : and that it is said of the man , he shall cleave to his wife , not wives : and again , they two shall be one flesh , not three , or more : And therefore that speech of Saint Ambrose will not fit , S. Ambrose . in Legem non commisit , sed Legem praevenit . He committed nothing against the Law , but prevented it , living before it .

And in the Fift place , the same Father would excuse the fact of Abraham , Gal. 4.24.25 . S. Ambrose . because it was a mystery ; as appeareth , Gal. 4. quod putas peccatum , advertis esse mysterium ? ( saith he : ) doest thou consider that to be a mystery , which thou accountest to be a sin ? I answer , we deny not but 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 , resurg●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 , quàm 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 superiour nature , or Angelical substance ; but one of the frail number of mankinde .

Observ . 3. The dearest servants of God have their defections : but yet with difference enough from those of the ungodly . And here we may see , That even the dearest Saints of God have their failings : even after they are called into the state of grace , they may be overtaken with errours .

Let us turn us unto any of the Saints ( as Job speaketh ) and we shall finde this made good . Righteous Noah was overcome with excess and incestuousness : Jacob dissembled , by the perswasion of his mother ; and Judah , his son , polluted himself with Tamar : and Reuben climbed up to his fathers bed : and Simeon and Levi , how cruel were they against the Sichemites ! Moses was diffident at the waters of strife ; and Aaron and Miriam murmure against their brother : besides that , Aaron was engaged in the business of the golden calf : And we know how David failed grossly ; and so did his son Solomon ; so did Jehoshaphat and Hezekiah ; and so did Jonah ; and so did the Apostles of our Lord ; yea , even he that some would have to be the chief , by his being shaken with the blast of a damsels mouth , plainly discovered , he could not be the Rock of the Church : yea , after this , he halted between the Jews and the Gentiles , and drew many after him in his dissimulation . I know no Saint that ever was in the world , that had not reason to complain in this kinde .

Now whence cometh this , that Gods people are so subject to failings ?

Certainly , First , Satan is most spitefully bent against them ; and he desireth , especially , to winnow them as wheat ; and doth more rejoyce in the folling of them , then in an hundred others : he seeketh to impair their comfort , and to bring a blemish upon that Truth which they profess .

Secondly , the best have corruption in them , and carry about with them a body of sin : though they be wholly justified , yet they are not wholly sanctified : perfect sanctification is reserved for another life : and here , corruption will be still working .

Thirdly , the Lord in his wisdom suffereth it to be thus

1. To abate their natural pride , by letting them have a sense of their own infirmities .

2. To make them cleave more closely unto him . And

3. To make them more compassionate toward their brethren , in their weaknesses ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to set them in joynt ( as the word importeth ) with a more easie hand , as a man would do a member that is dislocated .

For the Use of this :

It confuteth the opinions of those mad brains that think it is possible for men to be without sin : yea , Application the Antinomians have not stuck to say , Be in Christ , and sin if thou canst . Saint John then must be a lyer , who calleth that man lyer , and saith the truth of God is not in him , that saith he hath no sin . And Saint Ambrose told that Catharist that said he had no sin , that that very word made him a sinner . But such mad ones have more need of a Physitian to purge them , then of a Divine to confute them .

Secondly , here is ground of comfort unto those that mourn daily under their defects : it is none otherwise with them , then with the dearest Saints : if they would weep their eyes out , they cannot weep themselves free from sin : nay , let them this day have repented never so seriously ; by to-morrow , yea ( God knoweth ) long before tomorrow , they shall be overtaken again .

And as I desire this may comfort the disconsolate spirit ; so I would be loath it should encourage the prophane : for they are apt to bolster themselves in their gross customable sins , by saying , Every one hath his faults ; we have all our infirmities . But let them know , there is a great and broad difference between their sins , and the infirmities that Gods children are chargeable withal .

First : What I hate , that I do , saith S. Paul , Rom 7. Rom. 7.15 . The children of God are convinced in their judgements , that it is a sin ; and hate it . The wicked man cannot say so : for he loveth his sin , he huggeth this Dalilah .

Secondly , at vers. 19. Saint Paul saith , That which I would not , Verse 19. that I do . The purpose , will , and resolution of the children of God , is against sin . So cannot the wicked say of himself ; for he purposely and deliberately sinneth : He doth not succumbere somno , but vacare ; he doth not nod against his will , but purposely setteth himself to sleep .

Thirdly , Saint Paul calleth himself ( vers. 24. ) miserable man , Verse 24. in regard of his sin : The good man is much troubled and grieved , when he is overtaken ; it is a great burthen to his soul , and he resteth not , until he have made his peace . It is not so with the wicked .

Fourthly ; the good man walketh not after the flesh ; he doth not make sin a trade : but the wicked man doth ; it is his daily walk . See then , whether there be not much difference between the infirmities of Gods children , and the irregularities of the wicked : and therefore little reason to comfort themselves in this , That all have their failings .

Lastly : As I would be loath the dogs should snatch the childrens bread : so I would be as loath , that the children should play the wantons with their bread ; that because they perswade themselves they are in the state of grace , to slight sin , and to be padling in those dirty kennels ; yea , to adventure upon some grosser ones , that are sweet and gainful : This is a piece of the devils Logick ; If thou be the Son of God , cast thy self down . Oh what horrible ingratitude is this ! Is he merciful , that thou shouldst be sinful ? Shall the kindness of the father , or master , make the son or servant more loose ? Joseph reasoneth , from his masters favour , to faithfulness : wilt thou reason , from Gods mercy , to iniquity ? Why , the Psalmist telleth thee , There is mercy with the Lord ; that he may be feared . Mayest not thou suspect thy self , that thou hast deluded thy self with a vain hope that thou wert in the state of grace ? For certainly , no gracious heart can reason thus : God hath called me by his grace ; therefore I will sin , and will take the liberty to offend God . But if thou beest under grace , then be assured , that this thine argumentation will , after a while , spoil thy peace , and bring thee into such anxieties and perplexities , before thou recover thy former feelings of Gods love , that thou wilt say , thou hast had an hard penyworth of thy sin . Remember but David , how his bones were broken , before he was restored in the fear of God . Let the sense of Gods warm favours melt us into all possible obedience : and the neerer he hath brought us to himself , and the more he hath manifested himself unto us , the more observant let us be of him , and the more tender and fearful to do the least thing that may offend him : this will shew the love of God to be shed abroad in our hearts : And that love which maketh us here holy , will make us hereafter happie .

Preached , May 26. 1641.

THE FIFTH SERMON . GEN. 16.4 . And he went in to Hagar , and she conceived : and when she had conceived , &c.

THere remaineth one thing of the former verse ; and that is , the circumstance of time , when this plot , of Abrahams marrying of Hagar , was put in practice ; after Abraham had dwelt ten yeers in the land of Canaan .

Now this time is mentioned , ( say some Hebrews ) because this was the time set for trial , Whether the wife was like to be barren or fruitful . But Rebekah was twenty yeers barren . Cajetan thinketh , Cajetan . it was to shew , that Sarah now past hope of children , she being was seventy five yeers old , ten yeers younger then Abraham . S. Chrysostome in locum . S. Chrysostome saith , There is mention of the time , to give us to understand , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : how long the Patriarch waited , how many yeers he stoutly bare out his unfruitfulness , and how , being above all passion , he declared his great continence and wisdom : notwithstanding his wives barrenness , never thought of having children by any other then his wife .

But surely , this circumstance of time having reference to the marriage of Abraham and Sarah , it sheweth thus much , That Abraham having now continued ten yeers in the land of Canaan , and having had a promise of seed , and no appearance of it in all this time ; at the end of ten yeers , Sarah bethinks her self of this project : and herein , discovereth ,

First , her Impatience : she was weary of waiting any longer .

Secondly , her Diffidence : she distrusted that any issue should come by her . And

Thirdly , her attempting of an unlawful course .

And these three are usually linked together : Observ . 1. Impatient distrust , and unlawful means are Satans three fold cord , and go commonly together . that people of Israel while they were in the wilderness , often murmured and were discontented , for this and that which they wanted , and grew so impatient , that they do not onely fly upon Moses and Aaron , but they distrust God , they question his presence ; is the Lord amongst us ? and his power ; can God prepare a table in the wilderness ? Nay , they grow not onely to wishing that they had dyed in Egypt , but they say one to another , let us make a captain and return into Egypt ; they are impatient , they are diffident , and that maketh them think of a desperate course ; and maketh them resolve of going back to that place , wherein they had endured such miserable slavery , to the emb●●●ering of their lives ; Impatience , distrust , and ill courses go together . and from whence they were freed , by a most miraculous hand . Yea thus it was with David , while God deferred the accomplishment of his promise ; and that Saul still hunted him ( as he saith ) like a partridg upon the mountains : he groweth impatient in his spirit , and that worketh to a diffidence ; for he saith , all men are lyers ; and that which they have said unto him , hath been but to gull and delude him ; nay his thoughts bubble up against God , as if he had forgotten to be gracious ; and he flatly saith , I shall one day fall by the hand of Saul ; and what followeth upon this , but a desperate act , he casteth himself amongst the Philistins ; which if God had not been the more merciful , had been the next means of his confusion . This we see in Job , when the hand of God continued heavy upon him , and that not only his body was pained , but his minde was afflicted , he groweth impatient , and is weary of bemoaning himself ; and then he groweth distrustfull He cryeth ( as he saith , ) but God heareth not , Iob. 30.20 . he standeth up , and God regardeth not : Job . 30. And he sticketh not to think , yea to say , that God hath a purpose to make an end of him ; c. 7. 15. nay , see what this commeth to , at some time : Job . 7. My soul chooseth strangling and death , rather then my life : And yet this man is propounded , as an example of patience . James 5. To let us know , that the best graces in Gods children while they are cloathed with flesh , are mingled with imperfection .

And Secondly , that in those infirmities which escape us under some tedious and piercing afflictions ; ( so we see them , and strive against them , and be grieved for them as he was , ) God will be merciful unto us . In experience we finde how ordinary it is , when men have long waited for deliverance from this or that cross , or long sought this or that blessing ; they grow impatient and tumultuous in their thoughts ; and from that they come to diffidence and distrust , 2 King . 6.33 . and say with Iehoram , 2 Kings . 6. Why should we wait on God any longer ? Either they distrust his power , that he cannot help ; or his goodness , that he will not help ; and then followeth , by the suggestion of Satan , and their own corrupt hearts , an using of unlawful means and courses , 1 Sam. 28. to satisfie themselves : Some men like Saul , run to the witch at endor , because God answereth him not ; and some mens diffidence groweth as sower as despaire , and they cast themselves out of this life , into an eternal death .

Now for the Use of this :

Application Labour we to stop this course in the head ; and whensoever God exerciseth us , or how long soever , let us possess our souls in patience . Now I do not make patience to be an insensibleness under Gods hand , for I finde that considered as a fault , Jsai . 42. Isa. 42.25 . He hath poured out the fury of his anger upon Jacob : the fire burned him , and he laid it not to heart . And Jerem. 5.3 . Thou hast strucken them , but they have not grieved . If a parent should correct his child , and should finde in him a stubborn indolence , would he not be displeased with it ? This is Asinina patientia , an asses patience ; neither do I mean by patience that strength of spirit , and manlike resolution and courage , that is found in some ; out of pride of heart scorning to complain , as that party saith , Jerem. 10. Ierem. 10.19 . Truly this is a grief , and I must beare it : This is Obduratio or durities , ( as the scool calleth it : ) hardness and obduration ; and Job calleth it , an hardning of a mans self in sorrow , s Job . 6. But I mean , by patience , Iob. 6.10 . a meek submission of ones self to Gods dispensation ; out of a consideration .

First , Of Gods soveraignty , and power .

Secondly , Out of a sence , of our own deserts by sin .

Thirdly , Out of a perswasion of that comfortable issue , hovereth in the close , that God will give to our tryall , if we can depend upon him . This , I say , we must labour for : and though the exercise of our patience belong , yet we must not give out : Sarah here wayted ten years ; I confess , many of us would have been sooner weary : but if God should not answer us in twelve years ; so long had the woman been troubled with a bloody issue , Luke 8. Luk. 8. and had spent all her living upon physitians , and could not be healed of any ; nay rather grew worse : Mark . 5. Though not in eighteen years ; Mark . 5.26 . as that woman that was bound by Satan , Luke 13. Though not in six and thirty years , as it was with the palsied man , that lay at the pool of Bethesda ; yet we must patiently wait till God coms : patience must have her perfect work ; yea though God , mean to exercise us all our daies , we must submit , our desires must be rather Erudiri then Erui , ( as Saint Bernard speaks ; S. Bernard . ) rather to have the afflictions sanctified , then removed ; and we must think ( for the establishing our selves in the interim , ) of what we should have , and what we shall have ; we should have torments endless , and we shall have joyes everlasting , if we thus obediently wait upon God ; such joyes , as all the afflictions in this life are not worthy of Rom. 8. Rom. 8.18 . such joyes that it is but , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 light affliction , and but for a moment , in comparison of that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : that far more exceeding , and eternal weight of glory : 2 Cor. 4. 2 Cor. 4.17 . For what is Sarahs staying , ten , twenty , thirty , forty years , yea Methuselah , age , unto eternity ? Let this strengthen our patience , and ever keep us from thinking of any unlawfull means to rid our selves from the cross that is upon us ; but do as those worthies , Hebr. 11. Heb. 11.35 . Who would not accept of a deliverance , ( that is , upon ill conditions ) that they might obtain a better , resurrection .

Another thing ; I observed from this circumstance of time in this ten years that Abraham had dwelt in Canaan , God had blessed him with a great estate ; he had given him favour , in the eyes of the greatest inhabitants of the land , and they were confederate with him ; he had gotten a notable victory over certain Kings , which much raised the rate of him , in the opinion of the world : and God had appeared unto him , and given him great encouragement ; and yet his wife was barren ; he hath no childe .

Observ . 2. Gods admirable dispensations , that while be furnisheth his children , still keeps them short in something . Thus is God pleased to dispense his blessings , that he keepeth people short in something : though they have much , they have not all they would have .

The son of Abraham , Isaac , hath a great estate , and a good and a beautiful wife : but she is barren twenty yeers together . Rachel is beautiful , and beloved of her husband : but yet she hath not a childe . And so it was with Hannah ; she hath her husbands heart : but God hath shut up her womb . 2 Kings 5.1 . So we see in Naaman the Syrian , 2 Kings 5. he was the captain of the host of the king of Syria , a great man with his master , and honourable ; a mighty man in valour , and had gotten victories : but he was a leper . Asa was a great Prince , and had a prosperous raign : 2 Chron. 16. yet he was diseased in his feet , 2 Chron. 16.

And we see this in experience : God giveth some man a great estate ; but he wanteth honour , ( and , it may be , he is happier in the want of it , if he could see it : ) yet he wanteth it , because he earnestly desireth it . Another man hath Honour and Wealth ; but he wanteth Health ; and envieth the poor labouring-mans good stomack . Another hath all three , and yet wanteth children ; and , it may be , is distressed more how to dispose of his estate , then ever he was to get it . Yea , many have Children also ; but they want comfort in them : and they are beaten , oft , with that which should be the staff of their age . Many a man is comely and proportionable ; but he wants an inside , and hath animam pro sale , his soul onely as salt , to keep his body sweet . Many are of excellent abilities : but they are deformed , and lack the symmetry of parts . Gods admirable dispensations . Some man hath a good Invention ; but he wanteth Judgement : and some have both , in a good measure ; but want Memory . Some men are excellent for conception of a matter ; but they want expression . Many have an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a circle of all Learning : but they are condi , but not promi ; as it were cisterns , and not conduit-pipes : they have not the faculty of communicating themselves ; you must pump hard , to get any thing out of them . And some great learned Ministers , are poor Preachers : or , if they be good at the Doctrinal part , they are not so good at Application .

And as God doth justly in all this ; ( for he may do what he will with his own : ) so most wisely : for such is our corruption , and so much flesh is in us , that if we should have what we desire , in these outward things , we should neither know God , nor our selves , as we ought : Psal. 104.6 . God is not in all the thoughts of him that saith in his heart , I shall never be removed , and feareth not adversity : Nay , such people say unto God , ( Job 21. ) Depart from us ; Job . 21.14 . we desire not the knowledge of thy ways : and they forget themselves even to be men ; as it is Psal. 9.10 .

Secondly , we should be so in love with this life , that we would never desire a better ; we would say , as Peter in the mount , Bonum est esse hic ; 'T is good for us to be here : We would chuse to have our portion in this life ; and to be filii hujus seculi , children of this world . For , take a man that hath the affluence of all these outward things ; that hath health , and wealth , and friends , and children , and a fair dwelling ; and bathes himself in his pleasures , and wanteth none outward accommodation : and how infrequent and cold are his thoughts and desires of the life to come ! how loath is he to part with This ! Haec sunt quae faciunt invitos mori : these are the things which occasion an unwillingness to die . He is almost of that Cardinals minde , that preferred his part in Paris , before his part in paradise . Therefore , I say , God , in great wisedom , keepeth us short in some things , that we may not cor apponere , set our hearts upon these temporal contentments .

For the Use then :

Let us be content to want some things that our hearts stand unto : Application We cannot say , we are thankful for what we have , if we murmure for what we want ; if the want of one blessing , makes us over-look all the rest : As we see in Ahab , who prized not a Kingdom , because he wanted a poor Vineyard : and Haman , that took comfort in nothing , because he wanted Mordecai's knee . Yea , it was Abrahams infirmity , when he saith to God , What canst thou give me , since I go childless ?

Secondly , if we have many things that others want ; why should we not be content to want some things that others have ?

Thirdly , with all our wrangling , we cannot have the thing we desire ; we cannot make an hair white or black : no man can receive any thing , but from above .

Fourthly , God thinks fit , that we should , as abound in some things , so want others . Si non fit quod petitur , non expedit ut fiat , S. Augustine . ( saith the Father : ) if it be not granted which thou prayest for , God seeth it not expedient for thee .

Lastly , let us prepare our selves for heaven , and , by a meek and holy carriage , fit our selves for it : and in that place there shall be no want ; it shall give every one satisfaction : though the vessels cast into the vast ocean may be of different , capacity , and so , degrees of glory ; yet the least vessel shall be as full as it can hold : and whereas here , ( as the School-men acutely ) quiescimus in desideriis , we are fain to be contented with desires of rest : there , shall be desideriorum quies ; an absolute and blessed rest of all desires .

We come now to the next verse ; in which , and in the two following , are set down the Consequents of this marriage of Abraham and Sarah

First , her conception . Secondly , her insolent carriage upon her conceiving . Thirdly , the expostulation of Sarah with her husband . Fourthly , Abrahams yeelding of the power into Sarahs hand . Fifthly , Sarahs correcting of Hagar ; together with her flight .

For the first , He went in to her , and she conceived . For the phrase of going in unto her , we spake of it before , at the second verse . For the other clause , and she conceived , this may be observed ;

Observ . 3. Evil actions often prosper outwardly : yet no events can denominate them , nor the divine permission be construed their occasion . That evil actions oftentimes take effect , and prosper : that is , attain that end which the plotters and contrivers aim at .

Satan , at first , laid his bait , and it took with our first parents : And Cain , his first-born , accomplished what he intended ; he had his brothers life . And so the brethren of Joseph succeeded in their enterprise against their brother . Ziba prospereth in his cheat ; and Gehazi in his attempt . The ambitious mans lines hold ; and the man that useth unjust courses , heapeth up wealth . And the slanderer findeth such as receive his defamations , and are wrought into an ill conceit of their brethren , by such incendiaries . The revengeful man fulfilleth his own desire of touchiness : And the voluptuous man , having laid his plot , satisfieth himself , and catcheth that he fished for .

God , though the Permitter , not the Author of sin . And God permitteth it to be thus : for , though non vult peccatum , God willeth not sin ; yet permittit volens , & non invitus ; that God permitteth sin freely , and not unwilling : Yet his permission and his will , have two several objects . His permission is referred to the sin it self ; his will , to that good end that ( by his wisdom ) he is able to bring out of it . S. Aug. in Enchiridion , c. 94. Certain it is , ( saith Saint Augustine ) non fit aliquid , nisi omnipotens fieri velit , vel sinendo ut fiat , vel ipse faciendo : nothing is done , unless the Almighty will it to be done , either by suffering it to be done , or doing of it himself .

And again , secondly , non dubitandum est Deum facere benè , etiam sinendo fieri quaecunque fiunt malè : 't is not to be doubted ( saith he ) but God doth well , even in permitting those things to be done , that are done ill .

And thirdly , the good God would not suffer it , unless he knew how to fetch good out of it . Man may censure him for this permission of evil to be done , and to take effect , that he is the author of sin . Just reasons there be ( as you have been taught heretofore ) why God doth not hinder the wicked in their course ; yea , letteth them prosper in their evil actions .

For the Use of this :

Application Let us learn , never to justifie an evil action , because of the event . Hagar here conceiveth ; and so many a base woman hath children , as soon , and with more easie labour then those that came honestly by them : Shall they , therefore , justifie their unclean mixture ? A thief prospereth : but this justifieth not his course . Good purposes and intendments do oftentimes fail ; they must not be condemned for that : no more must wicked actions , for their success , be justified . Careat successibus opto , quisquis ab eve●ti● facta not●nda putat : May he want success , that draweth his conclusions from events . It is a thing that swayeth much with carnal mindes , that if they prosper in their ill way , and they have that which they aim at , they think it is a blessing ; and hence are apt to justifie their actions . Foelix scel●● virtus vocatur ( saith the Heathen . ) And Dionysius having a fair winde ; after he had robbed the temple of Aesculapius , stuck not to say , That the gods did approve sacriledge . It may be , it made Jeroboam think the better of his idolatry , because the Prophet that spake against the altar at Bethel , was destroyed by a lion . And those in Jerem. 44. Jerem. 44. justified themselves in offering cakes to the queen of heaven , by the plenty that they had upon it . Antonius , Archbishop of Florence , Archbish. of Florence , the third part of his Hist. p. 18. c. 6. telleth of the mother of Peter Lombard , and Petrus Commestor , and Gratian ; ( the first , the compiler of the Sentences ; the second , of the Scholastical History ; the third , of the Decrees : ) being all children born in adultery and uncleanness ; That when she came to confession , she told the Priest , she could not repent her of her adultery , because of the good success of it , having brought into the world three such worthy men . And still this raigneth in mens mindes , that so far as they prosper in ill ways , so far they are blessed of God .

I will shut up this Point with one known thing . Many men and women commit foul acts , and it pleaseth God to suspend his judgements , nay to suffer them to thrive and prosper , and to live in all possible jollity , without the controlment of any the least judgement : O how do they bless themselves in this , and think themselves in better estate , by far , then Preachers would make them ! But , if they would look into Gods book , they should finde , that it is one of the greatest judgements that God layeth upon man in this life , than he suffereth them to thrive in sin . He telleth the people , Ezek. 16. Ezek. 16.42 . that he will make his fury to rest , and his jealousie to depart from them , and he will be quiet : Which when Saint Augustine , upon occasion , took into consideration , he crieth out , Qu●●ta poena vulla poena ! How great a judgement is no punishment ! And , Hosea 4. he saith , Hosea 4.14 . he will not punish their daughters when they commit whoredom , nor their spouses when they commit adultery ▪ And a Father , as wise as he was devout , crieth out , Nulo hanc misericordiam , Domine ; I shew me no such mercy , Lord . For there is Terribilis lenitas , a terrible clemency ; and Parcens orudelitas , a merciful cruelty : for God , oftentimes , maketh such way for the sinner , as he did for Pharaohs chariots , even till her came into the midst of the sea ; and then he glorifieth himself in his destruction . Well then , though Hagar conceived , it justifieth not her fact : We must not make this a rule , to justifie an action simply from the success of it .

The next Consequent is , Hagars insolency : When she saw she hid conceived , her mistress was despised in her eyes .

Where , first , we may observe ,

Observ . 4. Natural pride bubleth up , on every light occasion . How the pride of our hearts sheweth it self , upon the least start or precedency we have of others .

This handmaid hath a childe , and her mistress hath none ; and she despiseth her . So it is in regard of wealth ; the old proverb is , The Blood riseth with the Goods . David speaketh of the scorning of those that be at ease , Psal. 123.10 . Prov. 18.23 . or wealthy , Psal. 123. And Solomon saith , Prov. 18. The rich answereth roughly , because he hath an high conceit of himself . And Chap. 22. 5. And 22.5 . The rich ruleth over the poor : he thinketh he may command him as his underling , yea , may take any thing from him , and he must hold his peace ; And 30.9 . as the rich man , in Nathans parable , took the sheep from the poor man . And therefore well did Agur , Prov. 30. pray against superfluity of riches , lest he should be proud . Saint Paul saith , Charge rich men , that they be not high minded , 1 Tim. 6.17 . for , ( saith Saint Augustine ) As each fruit hath a worm growing out of it ; Natural pride . so vermis divitiarum superbia , Pride is the worm of riches . And how stately do some men carry themselves towards others , if they have more of this worlds wealth then others ! So for honour : if a man be exalted , how he bussles ! ( as in Haman : ) nay , if he have but the meanest office , we see how he is blown up . So for Knowledge : 1 Cor. 8.1 . certain it is , the property of that is , to puff up , 1 Cor. 8. and they that have a greater measure then others , scorn others ( as the Pharisees did the people ; John 7. ) they scorn them as ignorant , and those that know not the Law : And Caiaphas telleth the chief Priest and the Pharisees , A●d 4.9 . that they know nothing at all , John 4. If a woman hath more beauty , she despiseth her that hath less : nay , even a better garb of clothes , ( that case of rottenness ) is a ground of quarrel .

I may extend it further , even unto spiritual gifts ; those also are haunted with this evil spirit of Pride : and they that have a greater measure of them , as they think , then others , they are not onely proud in themselves , Revel. 3. ( as we see in the Church of Laodicea , Rev. 3. that said she was rich ; and Saint Paul had the messenger of Satan sent , on purpose to buffet him , that he should not be exalted above measure with his revelations : 2 Cor. 12. Isai . 65.5 . ) but exalt themselves above others , and despise them ; as we see in those , Isai . 65. that say , Stand by thy self , come not neer me ; for I am holier then thou : and in that Pharisee , Luke 10. that preferred himself before the Publican ; yea , spake of him with scorn ; as this publican . And I fear , the world is too full of This , in these last and worst times : For people are blown up with such a conceit of their own Knowledge and Sanctity , that they despise others the dear servants of God , it may be short , though not in truth , yet in degrees ; and so prove ( at once ) both proud and uncharitable .

For the Use of this :

Application Let us watch over ourselves , and pray to God for his grace , that if God shall be pleased to advance us in any thing above others , yet our hearts be not lifted up . God would not have the Kings heart lifted up above his brethren , Deut. 17.10 . Let not these outward things , ( these trappings ) make us disdainful towards others : they be but Pompatica & volatica , but phancies and accoutrements ; and God can soon unplume us , and take away that which swelleth us so .

Nor , in regard of spiritual things , let us be lifted up , over-weening our selves , and despising our brethren . The most loaden tree boweth it self ; and the heaviest ear hangs down the head ; the Sun casteth the least shadow , when it is at the highest ; the violet hideth it self with its own leaves , and groweth lowe , though it smelleth sweet . And I would wish all people to take heed of this pride ; for this smoke may be in a cottage , as well as a palace : the bramble hath proud thoughts , as if he were fit to be King ; and the thistle sideth with the cedar of Libanus : And therefore let all strive against pride , all mortifie this sinful lust ; and let nothing in the world puff us up : for , in true judgement , it is pride without wit ; yea , without grace , without true piety .

Again , Observe an instance of a servile disposition : Observ . 5. Servile dispositions ever most insolent , when exalted . Here is a poor hand-maide , in the condition of a bond-woman ; and now having gotten the start , how copped she is ! how malepert and insolent ! And so it is often seen , that those that are raised from a flatt ground , they are the most proud and scornful , of all others , when they get aloaft : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( saith Saint Chrysostom : Chrysostom in locum . ) for this is commonly the manner of servants , that when a little liberty or emolument is indulged to them ; they quickly presume ( saith he ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; They can scarce contain themselves ; within domestical limits , but forgetting their condition , run into ingratitude : ( as it was here with Hagar . ) It is wont to be said , asperius nihil est humili cum surgit in altum : Nothing is harsher , then a prostrate man exalted : and it is well expressed in our english proverb ; set a begger on horse-back , and he wil gallop , to come from one extream to an other ; and 't is well where moderation is kept : preferment to one of mean condition , raised from the dunghil , to sit with great ones , it is like strong drink , it maketh him gyddy . Well might Agur reckon these amongst those things which did disquiet the earth , and which the earth could not bear ; Prov. 30. Prov. 30.22 , 23. A fervant when heraigneth , and an handmaide heir to her mistress . Jeroboham rose from a mean condition ; and we see how insolent he was : 1 Kings . 11. So Zimry , of a captain becoming a King , 1 King . 11. 1 King . 16. how proud and cruel he was ! 1 Kings 16. And Haman was but mean at first , yet when he got up , the sun never looked upon a prouder courtier , and a more insolent favorite : And Zonares telleth of Michael Balbus , servant to Leo Armenius , how base a servant he was ; yea doomed to execution ; and his death being adjourned , through the means of the Empress , because it was the feast of the nativity , the Emperour that night was slain , and this wicked servant proclaymed Emperour ; and no sooner possessed the chayre of Majesty , but he was proud and cruel , towards both the Empress , and others . I do not say , it always holdeth ; for we have examples of those that have risen from a mean fortune , and yet have carryed themselves in their preferment , humbly and wisely ; as we see in David , that was taken from the sheep-fold , from following the ewes great with young : And Elisha from the ●ough ; and Amos from the herds ; in Hester , Ruth , and divers others : But it too too often falleth out , that those that be taken from a mean estate , and have been promoted in the world , they have quickly forgotten the rock out of which they were hewen , and the pit out of which they were digged ; they have forgotten their old acquaintance , yea have even scorned their mean kindred , and proved insufferably supercilious , and stately : as Plinius Secundus saith , of Largius the Macedonian ; that he was Superbus dominus & saevus , Plin. Histo. r qui servi isse patrem suum parum meminit ; that he was an haughty and a cruel master , and one that would not remember , his Father to have been a servant .

For the Use of this :

If this be so incident to those of a servile condition , when they are promoted , to be so proud ; let people labour to subdue this proud humour by grace ; and let the thought of their unde , of their mean beginnings , be as the ballast to poyse them , and make them steady : when with Jacob , they look upon their two bands ; let them with him remember their staff , with which they went over Jordan : It is said of Agathocles , that being by birth but a Potters son , and having attained to be King of his own country , he caused his cupboard to be fournished with earthen cups , and his table to be served with earthen dishes ; that he might thereby be put in minde of his mean and poor parentage : S. Bernard . En quis es ( saith Bernard to Eugenius the Pope : ) sed noli oblivisci etiam quid fueris , opportune nimirum cum eo quod es , etiam quod ante eras , consideras ; haec te confidenter teneat intra te , nec avolire sinat ate . Behold who now thou art , but with all forget not what thou hast been ; seasonably now with what thou art , mayest thou consider what thou were : Let this consideration anchor thee within , and not suffer thee to flote from thy self , abroad : by this we shall be moved to thankfulness for what we have , to humility , modesty , and lowness of minde : and to carry our selves moderately to those that are yet , as we were , sometimes : I know no one peice of morality , fitter to be taught many in this city , then this ; who being raised from nothing to great , both wealth and dignity , love not to look back , but carry themselves in that stately and proud manner , that they are hated while they stand , and not pitied when they fall , Observ . 6. Ingratitude how odius both to God and man . nor bemoned when they are dead .

Saint Chrysostom again here observeth the ingratitude of this bond-woman : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 She over looketh all the long care and solicitude her mistress had shewed unto her : what , had she taken such care to bring her from Egypt , and give her a liberal education thus long , and now had yielded unto ●e● , her place in her husbands bed ; and doth she thus requite her with scorn and disdain ? this sin of ingratitude , I have divers times spoken of and therefore I will not offend your taste with coleworts twice sod ; nor grate your cares , with drawing my saw the same way again ; examples of it have been infinite in all times : Men have suffered most from those of whom they have best deserved : the childe that hath been loved best , Ingratitude . the servant that hath been most made of , the friend that hath lien nearest the heart , hath proved ungrateful and treacherous : Thus was Moses served from the Israelites , and David from the men of Keilah , and from Saul ; and the children of Iehoiadah from Ioash ; our Lord from the Iews ; and Saint Paul , from those that went for brethren ; and so successively ; and it continueth to this day . As one observeth , there be some beasts and birds that are only to be found in some countries ; and cert●in weeds grow up but at certain tim●s , and in certain places : but ingratitude is found out in all places , and at all times . And when one asked , Why there was not a prison for such offenders ; it was answered ; Then every house must be made a prison . And certainly a gross sin it is , even against the light of nature : nay , brute creatures have been observed to be thankful : the dull earth is responsory for that it receiveth : onely men are unthankful : But , Ingratum si di xeris , omnia dixe is : We need say no more ; we can say no worse , then to call a man unthankful . For the Use : Application Let all men know themselves bound , both by Reason and Religion , where they have received courtesies and favours , to be thankful , according as they have ability and opportunity . It is sordid in him that doth a favour for thanks ; and it is base in him that receiveth a courtesie , and is not thankful .

Let us ever take heed of being unthankful towards God , our best benefactor . It is to be feared , we are sick of ingratitude ; we forget Gods favours , or we thank our selves for them , or we prize them not as we should do ; nay , in stead of being thankful for his benefits , we anger and provoke him , and turn the edge of his blessings against himself , and dishonour him with his own gifts : we heap up sins , and pile up iniquities , in stead of thanks . Haeccine reddis Domino , popule stulte & insipiens ? Do ye so reward the Lord , O foolish people and unwise ? Is it a soloecism in manners , amongst men , to be unthankful ? and is it not a foul fault in the eyes of God ? Are we weary of his blessings ? The way to forfeit them , is to be unthankful : the way to continue them , is Thankfulness : like the well that Solinus telleth of ; that while men sing and play , it floweth ; but when they cease , it falleth as fast : So the fountain of Gods favours . The vapours that are exhaled from the earth , are restored again in sweet showers : and so our thanks and praises for Gods blessings , produce more ; and make God delight to do us good , yea ever to continue to do us good .

THE SIXTH SERMON . GEN. 16.5 . And Sarah said to Abraham , My wrong be upon thee : I have given my maid , &c.

THe next Consequent of Abrahams marriage with Hagar is , Sarahs expostulation with her husband ; wherein she challengeth him with doing her wrong , and maketh him the cause that she was despised by Hagar .

2. She challengeth him with ingratitude : she had given her maid into his bosom , and she is contemned by her : wherein she taketh it for granted , that he did foment it .

3. She breaketh out into a kinde of imprecation ; The Lord judge between me and thee ; that is , The Lord reward thee according to that I unjustly suffer from thee .

But before we come to these particulars , we will premise some things :

Observ . 1. When God is not consulted , all projects are invalid . Musculus in locum . First , observe we , with Musculus , Quomodo cedant humana consilia , citra Verbum Dei praesumpta : How plots and projects succeed , wherein God is not consulted .

You know the plot that Sarah had , and how she did accomplish it ; and she expected no little comfort from it : and behold , in stead of comfort , she meeteth with contempt and scorn . And again , it proveth an occasion of a difference between her and her husband , who had hitherto lived so sweetly together , that there had not been the least touch or tang of discontentment between them . Our own contrivements , when God is not called to counsel , no wonder though , like an ill-charged Peece , they recoil upon our selves : Just like that staff of reed , Isai . 36.6 . Isai . 36. which doth not onely fail a man , but runneth into his hand , and doth him hurt . The builders of Babel joyn heads and hands for the erecting of that tower ; and their aim was , 1. To get them a name : 2. To prevent their scattering upon the face of the earth . The failed in both : for they reaped reproach from this attempt ; and they were the sooner scattered abroad one from another . There was nothing of God in that plot of Josephs brethren against him ; and therefore it succeeded accordingly , on their part : for they hasten that promotion of his , which they would have prevented ; and they treasure up for themselves matter of sorrow and repentance : For we know what perplexity they are in in Egypt , when they reflect upon this unnatural fact of theirs ; and how jealous of their brother , when he hath discovered himself , lest he should pay the old score . What a plot had Pharaoh upon the people of Israel ! Come , ( saith he ) let us work wisely : He oppressed them with hard labor , thereby to exhaust their strength , that they might be disabled from generation , and so he might prevent their multiplication : and behold , the more they were oppressed , the more they were increased , even as the fishes of the sea : he was disappointed in that which he aimed at , and , no doubt , vexed to see himself so disappointed . Saul did not ask counsel of God , when he laid that plot against David , that he should marry his daughter , and give an hundred foreskins of the Philistims , for a dowry : his aim was , that he might be cut off , but see , he reapeth nothing from his plot , but that which grieveth his heart , the improvement of his honour whom he hated . Jeroboam had a plot for the strengthening himself in his usurpation , That he would erect two calves in Dan and Bethel , and so keep the people from going to Jerusalem to worship ; and This the very means of the destruction of him and his posterity . The world ringeth of the plot that Haman had against the Jews : and you know the issue of it ; the Jews are preserved , and himself is executed . Jonah had a plot to subterfuge his employment to Nineveh ; he will flee to Tarshish ; and applaudeth himself in that quietness he shall enjoy at such a distance : But see the issue ; God dispatcheth a message after him , in the mouth of a whirlwinde , and he is thrown into the sea . The plot of the high-Priests and the Rulers , was , to take away Christs authority . And those husbandmen to whom the vineyard was let out , Matth. 21. Matth. 21 and when Christ came among them , they said , This is the heir : come , let us kill him , and the inheritance shall be ours . Occidistis eum , & tamen haereditas non est vestra , ( saith Saint Augustine : ) You have killed him , S. Augustine . and yet the inheritance is none of yours : Nay , that which they were so studious to prevent , they hastened by this means : for , the Romans came , and took away their kingdom ; they were scattered abroad , and under that miserable dispersion they yet lie ; and the blood of our Lord is upon them , and their children , unto this day .

And are not we able to seal to this in our own experience ? How the lustful , covetous , revengeful plots of men , have not onely failed , but brought much grief and danger to the contrivers : that as the bird is limed with that which groweth out of its own excretion ; so they have reaped the sorry fruit of their own way ; and their own projects have been their punishments .

And who can expect it should be otherwise ? For , can any thing prosper without God ? Nay , doth he not denounce a wo against Those that ask counsel , but not of him ? Isai . 30. Isai . 30.1 . And 8.9 .

Secondly , doth he not say to the Prophet , ( Chap. 8. ) Take counsel together , And 19.3 . and it shall be brought to nought ? Doth he not say , Chap. 19. that the spirit of Egypt shall fail in the midst of it , and he will destroy the counsel thereof ? Doth he not say , that Israel shall be ashamed of his own counsel ? Hos. 10.6 .

For the Use of this :

Application Let us , in all our intendments and purposes , advise with God , and project nothing but what we have warrant for from him . If it be of God , ( as Gamaliel sometime said ) it will stand : but if it be onely of mans own brain , it will come to nought , and not onely fail us , but foil us ; prove a detriment and grief unto us ; and the more vexatious , because we owe it to our selves , as the authors of it .

Object . I , ( but will some say ) We have known men that have laid their plots , and they have prospered ; and they have found that contentment in it which they promised themselves . As for instance : a man that hath had his plots for the hooking in of great means , by untoward ways ; his lines have held ; he hath lived jovially , and left this estate to his heirs , and setled it as sure as Law could make it .

Sol. S. Augustine . And do you call this Prosperity ? Lucrum in arca , & damnum in conscientia , ( saith that Father : ) Gain in the coffer , and loss in the conscience . What ? a man to go to hell , to make his son rich ? Is there any comparison between winning of the whole world , and the loss of the soul ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : sure , nothing is of equal value with that . Besides , hath he not treasured up a curse for posterity ? For , how have we known such estates moulder away to nothing , in a generation or two !

Object . I , but ( it will be said again ) even the best projects , and those which be according to Gods will , yet always succeed not ; nay , sometimes men are damnified by them .

Sol. It may be so in the outward man , which God , in his wisdom , may suffer ; as we see in the children of Israel , that were twice discomfited by the Benjamites , and overthrown with a great slaughter , ( though , both times , God commanded them to go out ) for the exercise of their patience , and punishment of their sins , to move them to servent humiliation and invocation . I say , It may be thus in the outward man ; but never in the inward man , as not damnified there , because he hath his conscience to witness unto him , that he hath done things uprightly and lawfully : and this testimony is a good harbour , in the miscarrying of any business .

I renew then my Exhortation : Let us not look for comfort in any business , wherein we do not ask Gods counsel , be our helps and means as probable and likely as may be . Let us look , non confirmari , sed infirmari , ( as one saith : ) not to be strengthened unto the end , but weakned therewith : expect God to cross us , to give us mourning , in stead of all the mirth we looked for ; penury , in stead of plenty ; ignominy , in stead of dignity ; contempt , in stead of comfort : as we see here in Sarah , whose plot is paid home , with the insolencie and pride of her servant , that she had preferred to her husband . Which are two things further that we are to consider of , as those which did edge her expostulation with her husband .

First , the ingratitude of her maide I told you of the last day , Observ . 2. The ill offices of a friend , still wound the deepest . how ill it was in Hagar : now let me tell you , how deep it cut her mistress : that she , whom she had loved and dignified , should be thus malepert against her ; and certainly , ingratitude after good and great deservings , will affect much : Joseph thought with himself , how ill his master must take it from him ; that he , whom he had so respected and advanced , should wrong his bed : we know what David had done for Keilah ; he had saved it from the Philistims ; those ingrateful ones , for all that , had a purpose to deliver him into Sauls hand ; it much troubleth him , insomuch that he asketh God , once , and the second time ; will the men of Keilah deliver me ? Can they be so unthankful for a benefit so fresh in their remembrance ? 1 Sam. 23. David knew well what he had done for Nabal , 1 Sam. 23 how he had saved his flocks ; and therefore , when he forgetteth his kindness , and sendeth him such a churlish answer to so modest a motion ; he is put into a passion , is much troubled , and resolveth upon a speedy and sharp revenge , 1 Sam. 25. 1 Sam. 25. You shall see how the same David bemoaneth himself ; Psal. 41.9 . that his familiar friend in whom he trusted , and who did eat of his bread , whom he put in his bosome , He lift up his heel against him : ( and as he saith else where , ) had it been a stranger , or an adversary , he could have born it ; but from such an one as he had loved , and done good unto this grieved him : there is much Emphasis in that one word of Christ to Judas , betrayest thou the son of man with a kiss ? Thou , my Domestick ! thou that hast been so neer unto me , yea whom I trusted to be my purse-bearer ! Thou betray me ! and when Caesar was slain in the Senate , all the wounds he received from the rest of the conspiratours , were not so grievous unto him , as that of Brutus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; what , thou my son ! a cold winde from the South is most unnatural ; and unkindness from those that we have most favoured , is intolerable .

Now for the Use of it :

Because we may be exercised with this trial among others , Application and that we may finde people ungrateful unto us ; and those most , of whom we have deserved best ; and because , it is a thing apt to work upon us , and disturb us ; let us fortifie our selves against it , by these things .

First , let us consider the vitiousness and depravedness of mans nature ; as there is in man a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a seed-plot and seminary of all sin ; and among the rest , he is apt to be guilty of ingratitude ; we should therefore wonder no more at this then at other sins ; for the fire will burn , and the fountain will bubble up , and corrupt Nature will shew it self ; every thing will doe according to its kinde .

Secondly , to pacifie us , let us know we are not alone in this ; in all times men have had experience of others unthankfulness . Moses from the people , to whom he did so many good offices ; the Egyptians soon forgot Joseph , who , when time was , was only , under God , the preserver of their Country : Israel shewed not kindeness to Gideon according to all the goodness that he had shewed to Israel ; Judg. 8.10 . Judg. 8. our Lord suffered in this kinde from the Jews , yea from Judas his own Disciple ; and who are we , that we should be exempted from this tryal ?

Thirdly , let us think often of our carriage towards God , how he hath heaped up blessings upon us ; yea , tyled one favour upon another : and that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , day by day , every morning , his mercies are renewed ; he doth not only prevent us with them , and follow us with them ; but even compasseth us with them : we are as a Center , wherein the lines of his blessings from every part of the Circumference , do meet : and yet how unthankful are we ! every day provoking him , every moment sinning against him ; as if we would out-vie his mercies , with our sins : as if like the Sycamour tree , we were the more barren for the oftner watering ; it should less trouble us therefore , when men are unthankful unto us , when we consider the measure we offer to God ; nay , we should take it as a just punishment of our ingratitude towards him .

Fourthly , we should not do good turns to others for thanks , or to oblieg them unto us ; but we should do , what we do , ingenuously , out of a conscience of Gods commandment ; that tyeth us to do good offices to them , out of a sence of our brothers necessities ; or out of a feeling of what true friendship and charity requireth of us : For when we aym at thanks , in the collation of favours , and think to binde men unto us , it more affecteth us when they prove unthankful .

Lastly , the best way is to leave such persons to God , who is a sure pay-master to those that are guilty of this moral defect , this breach of good manners ; in experience , he hath seldom suffered ingratitude , even in men towards men , to go unpunished ; now if God will revenge it , why should we afflict our selves with it ? Idoneus Sequester , Tertullian . Is ( saith Tertullian in this case : ) He wil remember it , when we have forgotten it .

A second thing that edgeth Sarah , is , contempt and disdain , that she findeth of her self , Observ . 3. Contempt is the heaviest burden to ingenious spirits , with the remedies against it . in her servant ; she was despised in her eyes : and it cannot be denyed but that was a shrewd temptation ; it was not so much by far , to be unthankful , as to add scorn unto it : the generous nature of man doth doubtfully conflict with this ; and it can brook any thing rather then contempt : above hell there is not a greater punishment , then to become a Sannio , a subject of scorn : Samson more patiently endureth the boring out of his eyes , then the Iudibrious scoffs of the Philistims : the insultation of her colleague , was that which vexed the soul of Hannah ; David bemoaneth himself to God , Psal. 69. Thou hast known my reproaah , and my shame , Psal. 69.19 , 20. &c. and my dishonour : and verse 20. that you may see how it affected him , ( he saith ) reproach hath broken mine heart ; and Psal. 119.39 . he prayeth God to turn away the reproach which he so feared ; and Psal. 123.10 . he saith , our soul is filled with the scorning of those that are at ease : Alexander did profess that neither the proscription of his goods , nor his banishment nor the wounds received in his body ; were so grievious unto him , as one scornful word of his enemy Ctesiphon : and when the height of Gods anger is set down against the wicked , He is said , to laugh them to scorn ; Psal. 2. and amongst his sorest punishments , he threatneth to make wicked men a scorn , and hissing , and a shame and reproach to others .

For the Use of it :

This may befal us , ( who had rather suffer a blow then a jeer , Application a wound then a word of disgrace ; ) and therefore we must arm our selves against it , by considering ,

First , that others , and those dear Saints of God , have suffered the like ; how was Joseph scorned by his bretheren ? they stile him , in contempt , the dreamer ; and how was Moses used by the people ? as for this Moses , we know not what is become of him ; S. Chrysostome which Saint Chrysostom saith , was spoken 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; in way of contempt , and contumely : and so we see how Job was despised when he was down the weather ; yea , even by those , whom , when he prospered , he would scarce have set with the dogs of his flock : and David was fully exercised in this kinde , the very abjects despised him , and the drunkards made Songs of him : and Jeremy complaineth , Chapter 20. Jer. 20.7 . J am in derision daily , and every one mocketh me : how was our blessed Saviour despised , and rejected of men ! as it was prophesied , Isa. 53. they vilified him in his life , and gave him base language ; he was a sinner ( in their mouthes ) a friend of publicans and sinners ; he was a Samaritan , and had a divel : and in his death , he that was Clarus imperio , was plenus opprobrio , ( as the Father speaks , ) he that was bright in Majesty , was ful of ignominy ; he was undervalued to a wicked murtherer , he suffered between two theeves ; and when he was upon the Cross , one of them reviled him : and those that passed by flouted him , and wagged their heads saying , Thou that destroyest the Temple , and buildest it up in three dayes , save thy self ; how were the Apostles contemned ? thought to be full of new wine ; and so Saint Paul amongst the rest , disparaged as a babler by the Athenians , as a pestilent fellow , by Tertullus , as a mad man by Festus .

Why then , let not contempt and scorn afflict us too much , seeing we have such partners in it .

Secondly , to stay us , let us consider of Gods hand in it ; we suffer according to the will of God , 1 Pet. 4. 1 Pet. 4.10 . and David stayed himself with this , that God bid Shimei rail , 2 Sam. 16. God hath many rods , to scourge us withal ; and if he please to take this of Contempt , who are we , that we should murmure ?

2. God doth it for good ends :

First , to exercise our patience .

Secondly , to keep us from seeking the praises of men .

Thirdly , to assure us that we are in the right way that other of his servants have been in : for they have gone thorow good report , and bad report , 2 Cor. 6.8 . 2 Cor. 6.

3. A third thing that I prescribe , for the better bearing of Contempt , is , to labour the subduing of that pride which is in our hearts : for , because we think too well of our selves , and have an over-weening of our own parts , we are impatient of the least scorn . Haman was a proud man , and therefore it brake his heart , almost , to finde disrespect but from one poor Jew . The Pharisees were proud , and highly conceited of themselves ; and therefore we see how they scorn the man that had been blinde , and think themselves disparaged that he should teach them .

4 We should be often in the meditation of our sins : for when a man seriously considereth of them , and groaneth under them , he maketh nothing of mens taunts and reproaches . When Sin lieth heavie , Contempt lieth light : but where sin lieth light , every disgraceful passage is a burden . Psal. 38. David saith , Psal. 38. being exercised with a sight of his sin , when his enemies did vent their scorn and reproaches against him , he was as a man that heard not , and in whose mouth were no reproofs .

5. Lastly , let us seek , in all things , to approve our selves to God , and then we shall be able to say , with Saint Paul , I pass not to be judged of you , 2 Cor. 4. 1 Cor: 4. as knowing , that he is not commended , whom man praiseth , but whom God commendeth , 2 Cor. 10.18 . While a man knoweth that he is in Gods books , what need he care for the Contempt that the world putteth upon him ? A Pearl loseth not its value , because it is tumbled in the dust : I will be base in my own sight , saith David . It will appear , another day , of what high account God maketh his despised servants ; and they shall have glory for that scorn they have suffered : and our blessed Lord despised the shame , for the glory that was set before him , Heb. 12. Heb. 12.

But now to come to the Expostulation :

First , she challengeth her husband of doing her wrong : and we may observe ,

1. How bitter and vehement she is in her language .

2. How unjust her challenge was .

She was bitter . These were harsh terms for a woman , but especially for a wife , and to such a husband as Abraham was to her . But , as Chrysostom saith , Observ . 4. Of shrewishness , and effeminate passions ; with the allays thereof . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : the words of a woman right , and of the weakness of that sex ; a womans words transported with passion : which is a thing that often befalleth those of that corporation ; they are not onely acrimonious and sharp , but bitter in their language . There was too much bitterness in that speech of Zipporah to Moses , Exod. 4.25 . Surely a bloody husband thou art unto me : and she goeth over it again : ( for the clack , when it is once a going , doth not soon cease : ) a bloody husband thou art unto me . And what a bitter word was that of Michal to David , and mingled with much scorn ! How glorious was the king of Israel to day , who uncovered himself in the eyes of the handmaids of his servants , as one of the vain fellows uncovereth himself ! She maketh him not onely uncivil , but no better then a fool , 2 Sam. 6.20 . And was not that speech as bitter , of Jezebel to Ahab , when he lay sick upon his bed , because Naboth had denied him his vineyard ? 1 Kings 21. 1 Kings 21.7 . Dost thou now govern the kingdom 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 unju●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 the plot , and perswade him by arguments , to go in unto the made ? didst not thou bring her unto him ; and give her to him , to be his wife ? did the just man ever seek her , or any other , save thy self , to have children by ? nay , had he ever any such thought ? We see then here , Observ . 6. Of clamourousness , and that it is rather a sign of guilt , then innocence . that which oftentimes falleth out in the world . They that are most guilty are apt first to complain , and cry out of injury ; the mistress of Joseph that was all in the fault , yet cryeth out to her servants , that Joseph would have abused her ; and as soon as her husband cometh home frameth a formal accusation against him : when the two Hebrews did contend , Saint Stephen noteth , Act. 7.27 . Act. 7.27 . that he that did the wrong to his neighbour , is the most clamorous , and thrusteth Moses away , and will not endure to hear of a reconciliation ; Zipporah sharpeneth her tongue against her husband , and calleth him bloody , because of the Circumcision , whereas she was in the fault , and the cause that the Angel of God met Moses in the Inn , and would have killed him : Saul complaineth against David , and David had more just cause of complaint against him : Ziba that playeth the knave with his Master , complaineth of his Master : Hist. Susan . and the Elders in Daniel complain of Susanna , when themselves were capital offenders : who hath not heard of Fimbria the Roman , his complaint against Scaevola , because he did not Totum telum recipere ; receive the whole weapon into his body . It is Saint Ambrose his saying , Festinat loqui , qui timet vinci ; He maketh haste to complain , that hath the worst end of the staff : and we have known it in Domestical quarrels , that the wife hath cryed out of injury , when her self hath been in the fault . Application And so on the other side too , let not people be of that bold front to accuse others of that wherein they are most culpable ; for it is a fearful thing to go against the light of a mans own conscience : though they may get something with men by clamour , yet they offend God , and wrong their inward peace : in stead of quarreling , they should say as Judah ; she is more righteous then I. I am to blame , and therefore I have reason to challenge my self , rather then another .

Secondly , It should teach those , to whom belongeth the hearing , and judging of causes ; not to be too hasty in determining them , upon the first complaint , or to give credit to the first information : For , as we say , one tale is good , till another be heard ; and Solomon saith , Prov. 18. Prov. 18.17 . He that is first in his own tale seemeth righteous , but his neighbour cometh , and searcheth him out . It was the infirmity of David , that upon the information of Ziba , he passed sentence ; ●um verba mentientis audiant , Sententiam contra innocentem pronunciant , ( saith Saint Gregory : S. Gregory . ) while they hear the false accusation of the guilty , they pass sentence against the innocent . On the other side , it was commendable in Alexander , that he professed he would keep one ear for the party accused : Exod. 23.3 . Tostat●● & Calvin . in locum the Lords command is , Exod. 23. Thou shalt not countenance a poor man in his cause : that is , saith Tostatus , praeter merita causae : Thou shalt not respect him in judicature , beside the strict demerit of his cause ; and Calvin saith very well , major quandoque est pauperum audacia , & temeritas . Sometimes the poor are bold , and rash , and ready to do wrong , and still complain ; and to think they shall be heard because they are poor : whereas there is more reason , in such a case , they should be punished , then relieved : I say therefore again , let those that are to decide controversies , be wise and diligent , and tractable , and weigh things equitably ; for they shall finde those that are most faulty , to be most forward to complain : even as it was here with Sarah , that had reason to have plucked her self by the sleeves ; and not have challenged her husband , for doing her wrong .

Preached , Iune 9. 1641.

THE SEVENTH SERMON . GEN. 16.5 . And Sarah said unto Abraham , My wrong be upon thee : I have given my maid into thy bosome .

IF you do not remember the Division was made of this Chapter when we entred upon it , I will again repeat it .

It hath four Parts .

In the first , is set down the marriage of Hagar and Abraham , in the three first verses .

Secondly , the Consequents of it , in the three next ; which are , 1. Hagars conceiving . 2. Her insolency upon her conception . 3. The expostulation of Sarah with her husband . 4. Abrahams yeelding of the handmaid into the power of Sarah . 5. Sarahs correcting of Hagar ; together with her flight upon it .

In the third Part , is set down the Angels meeting of Hagar , and his perswading of her , upon the discovery of the cause of her flight , to return to her mistress , and to submit her self unto her : and his prediction concerning the childe she went withal ; from the beginning of the seventh verse , to the end of the fifteenth .

In the last part , is set down the birth of Ishmael ; together with the age of Abraham , when Ishmael was born unto him : in the two last verses .

We have quite dispatched the first Part , which containeth the marriage of Abraham and Hagar ; and are entred into the second , which intreateth of the events of this Marriage : and two of them we have handled ; Hagars conception , and insolency upon her conceiving : And have in part touched the third , which is the expostulation of Sarah with Abraham , in this fifth verse .

I must tell you what hath been observed , and then proceed to that which remaineth .

First , more generally , we noted the ill success of plots and projects , wherein God is not consulted .

Secondly , more particularly , we shewed , how she challenged him for doing her wrong . Her words ( as I told you ) were , 1. Bit●e● . 2. Unj●●● . 3. More unjust , because ( if there were cause ) she had reason to have challenged her self , before she should have challenged her husband .

Now we go on .

Observ . 1. Vpbraiding for courtesies , vitious and sinful . I gave my maid into thy bosom . Which , at once , Commemorat , & quasi exprobat beneficium , ( saith a learned Expositor upon my Text ) doth commemorate , and withal challenge him for a courtesie . If it were a kindness she had done him , she did upbraid him , and ( as we say ) cast him in the teeth with it . This humour seemeth to have been in the Sodomites , who , when Lot did disswade them from violating the Laws of hospitality , Gen. 19.9 . and offering injury to his guests ; they say , Gen. 19. This fellow came in to sojourn , and he will needs be a Judge . They upbraid him with that favour they had afforded him , in suffering him to inhabit amongst them , being but a stranger . And the same spirit we may imagine to have been in the Hebrew that contended with his fellow , between whom Moses would have composed the difference ; he saith to Moses , Exod. 2.14 . Exod. 2. Intendest thou to kill me , as thou killedst the Egyptian ? As who should say , Meddle no further in this business ; it is sufficient that I would have informed against thee for killing the Egyptian . It is very likely that it was one reason why Saint Paul , when he was at Corinth , and took pains amongst them , would not be beholden to them for any contribution ; he knew they were a proud people , and that , by the instigation of the false Apostles , they would have been ready to have laid in his dish what they had done for him , and have twitted him with it ; and therefore he would rather labour with his hands , 2. Cor. 12.13 , 14 then to be supplied by them , 2 Cor. 12.

This exprobation is a soloecism in good manners , and a foul transgression against the vertue of Beneficence . Q. Curtius . Curtius telleth us , that it was the saying of Chilon the Lacedemonian , Dati beneficii decere oblivisci , accepti weminisse : That it becometh a man to be forgetful of a benefit bestowed , and mindful of one received . And so saith Seneca , Haec beneficii inter duos lex est , alter statim oblivisci debet dati , alter accepti nunquam : This is the Law of beneficence between two , Senec. lib. 2. de Beneficiis . ( saith he ) that one presently forget the collation of a benefit , the other never the reception . Quousque dices , ( saith he ) Ego te servavi , ego te eripui morti ; admonitio taedium facit , exprobratio odium : As long as thou shalt say , I have saved thee , I have snatched thee out of the jaws of death ; this admonition causeth irksomness ; this upbraiding , odiousness . Lacerat animum , & punit , frequens meritorum commemoratio : The oft mention of deservings , rendeth and teareth the minde of the obliged . And as it dyeth the cheeks of him that hath received ; so it spoileth the gift that hath been bestowed . Datum offuscat , Glossa interlinearis . qui improperat , ( saith the interlineary-Gloss : ) He sullieth his gift , that upbraideth him to whom he hath given . And Rabanus saith , Obfocat datum , qui in properio lacerat proximum : He choaketh his own credit , that giveth a favour and a jeer together . And there is never an ingenuous man in the world , but he is more troubled and grieved with upbraiding , then ever he was helped or delighted with that which was bestowed . Yea , the Heathen man saith , Beneficium in injuriam convertit ; such an upbraider , turneth his bread into a stone , his courtesie into an injury .

For the Use of this :

We should take heed of this foul , yet frequent fault in the world ; Application which is , When men have done kindness to others , to nose them with it , and report it to others . The Wise-man maketh it an ill thing , to rate a man with harsh language , and then to bestow something upon him : such a gift may be thought rather Injuriae satisfactae , then Beneficii collati : to have more of satisfaction for that injury , then of conferred kindness , in it : And so , after a benefit bestowed , to upbraid him with it . Let us take heed of both : for , he that giveth with ill words , gives panem lapidosum , bread with gravel in it : and he that upbraideth afterwards , he spoileth his gift , and loseth his thanks : 'T is nimium liberalitatis , cùm exigit gratiam ; more bounty then was wished for , that extorteth thanks : and is far from the example of God , of whom it is said , James 1. James 1.5 . that he giveth to all men liberally , and upbraideth not .

Why , ( but will some say ) may not a man , at any time , tell a man what kindness he hath shewed him , and tell others of it ?

Yes , if they shall be grossly ungrateful , either by forgetting or slighting the benefit received , or by returning ill for good . As the Lord speaketh much to Samuel , what he had done for Saul ; and by the mouth of Nathan , what he had done for David ; and by Isaiah , Isai . 5. what he had done for his vineyard : and Christ himself upbraideth those Cities wherein he had done most of his miracles , because they repented not , Matth. 11. Matth. 11.20 . And thus David telleth what he had done for Nabal , when he saw him so ungrateful , that he would not gratifie him with a little of his superfluity , in the time of his necessity , 1 Sam. 25. And Jacob telleth Laban to his face , what good offices he had done for him , when he was so injurious . But else , it is an unfitting and uncivil thing , for a man to upbraid another with the good he hath done him : he doth but put his brother to the blush , and even retract and make void his own benefits : And if he blowe his trumpet in the hearing of others , and tell , that this and that he hath done ; it argueth rather pride and vain-glory , then true beneficence and charity .

One word more , of the phrase here used : I gave my maid into thy bosome .

It is said , verse 3. that she gave her to her husband , to be his wife . From whence we may collect ,

Observ . 2. Distance and strangeness , is blameable in wedlock . What is the neerness and intimacy of the wife to the husband .

She is the wife of his bosome ; so often called in the Scripture : Deut. 13 6. If the wife of thy bosome shall tempt thee . So , Deut. 28.54 . The wife of his bosome . By that sheep that lay in the poor mans bosome , 2 Sam. 12. 2 Sam. 12.3 . Vers. 8. is meant , the wife of Uriah , whom David had defiled , and taken to wife , after the slaughter of her husband : and , vers. 8. Nathan telleth him , he gave him his rich wives into his bosome . So , Micah 7.5 . Keep the door of thy lips from her that lieth in thy bosome . The Spouse saith of her Husbend , Cant. 2.6 . His left hand was under her head , and his right hand did embrace her : it argueth she lay in his bosome . I say , This argueth the neerness and intimacy of the wife to the husband : And those familiar gestures , and loving dalliances that are often used , are but expressions of it . It is said , that Abimelech saw Isaac sporting with Rebekah , Gen. 26.8 . Gen. 26. in such a familiar , yet sober and decent manner , that it perswaded him that she was his wife , whom before he had affirmed to be his sister : for he well understood , that Isaac , being an holy man , would not have been so familiar with any but his wife .

Now for the Use of this :

Application Is she the wife of the bosome , and his own ; yea , his own flesh ? How cometh it to pass , that many are so strange to their wives ? They can take more content in the company of others , then their own ; and express more mirth among strangers , then with their own wives : yea , thrust their wives from them , while they put others into their bosome . I would they would but read and meditate upon that of Solomon , Prov. 5.19 , 20. Prov. 5. who , speaking of the wife , giveth this advice : Let her be as the loving hinde , and as the pleasant roe : Let her brests satisfie thee at all times , and be thou ravished always with her love . And why wilt thou be ravished with a strange woman , and embrace the bosome of a stranger ? The harlot is the stranger , or the strange woman : a mans wife is his own : and what if not so fair or wise as another ? yet she is his own . Nemo amit patriam quia magna , Seneca . sed quia sua , ( saith Seneca : ) No man loveth his Country because large , but because his own . And men love their conceits , non quia vera , S. Augustine . sed quia sua , ( saith S. Aug. ) not as they are true , but as their own . She is his ; and his love and affection must be confirmed to her .

There is , oftentimes , as great a fault in the wife towards the husband : he is called the husband of her bosome also , Deut. 28.56 . And yet some women can be free and familiar with other men , with the neglect ( I had almost said contempt ) of their own . Job complaineth , that his breath was strange to his wife , Job 19.17 . Chap. 19. and he was then in affliction , when she ought most to have comforted him . And there be many , that , both in prosperity , and adversity , set too light by their husbands .

Let man and wife take heed of this strangeness . By this phrase , the wife of the bosome , and the husband of the bosome , is intimated their eerness , and strictness of affection , that should be between them ; that comfort , and contentment , and solace , that they should take in each other . The bosome is the place of warmth and refreshment ; and therefore it is , ( say some ) that Heaven is called Abrahams bosome ; in which place those will hardly meet , that are so far from each others Bosome , that they come not neer each others Bed or Board ; nay , the same House or Town will not hold them : and may we think that , living and dying on these terms , the same Heaven will hold them ?

To go on :

She instanceth the carriage of her maid , and taxeth her both of Ingratitude , and Insolency . In the last part of the verse , she desireth God to judge between her and her husband : which some will have to be a simple referring of her self to God ; as if she had said , What now I sustain in this passage , let God judge it ; I refer the cause to him . And if so , she setteth us a good example , That we should not revenge our selves , but commit our cause to God . Observ . 3. The best revenging of our selves is , the referring of all to God .

So did Joseph : when he was so hardly used by his brethren , that neither prayers nor tears could prevail , he yeeldeth up all to God , and submitteth to the issue that God will give . And so did Moses : when his brother and sister murmured against him , he replieth not , nor seeketh any revenge against them ; but leaveth it to God , who quickly interposed for him , Num. 12. Thus David , Num. 12. when he had Saul in the cave , and could have there paid him home , for all his unkindness towards him ; he doth it not ; he onely expostulateth with him , and closeth with this , 1 Sam. 24. The Lord be judge , 1 Sam. 24.15 . and judge between me and thee ; and see , and plead my cause , and deliver me out of thine hand . And so , Psal. 41.1 . Judge me , O God , and plead my cause against an ungodly nation . And thus Job , being tired out with the cavils and unjust calumniations of his friends ; he appealeth unto God , as the judge of his innocency and uprightness . Zachariah , the son of Jehoiadah the Priest , having reproved the people for their idolatry , at the commandment of that unthankful King , Joash , is stoned : and when he died , he said no more but this ; The Lord look upon it , and require it , 2 Chron. 24. And above is that exemplum indeficiens , 2 Chron. 24.22 . 1 Pet. 2.23 . ( as the School calleth our Lord : ) of whom Saint Peter saith , 1 Pet. 2. that when he was reviled , reviled not again ; when he suffered , he threatned not ; but committeth himself to him that judgeth righteously .

Now for the Use of this :

It meeteth with those hot spirits , in these days , Application who cannot brook any injuries : They will revenge themselves ; they will not stay the judgement , either of God , or of his substitute , the Magistrate ; which ,

1. Is most unreasonable , that a man should be Accuser , Witness , Judge , and Executioner , all in his own cause .

2. It is sinful : for it is an usurping of that power which belongeth unto God : for , vengeance is his , and belongeth to him , and to such as he hath delegated , who carry not the sword in vain . People are apt to think it base and unmanly to complain : but , in the mean time , they think not how they trespass against God and his Ordinance .

3. It is preposterous : for , nondum vindicatus est Christus , ( saith Saint Augustine : S. Augustine . ) Christ himself is not yet avenged on his adversaries ; and must they have present satisfaction ?

4. It is very foolish : for they prevent themselves in that which they would have , by their haste : For , would they leave it to God , he would not onely avenge their cause , sine perturbatione , without passion , which they cannot do ; but acerbius vindicaret , he would revenge it more sharply , then they can do hastily : They cannot inflict so much upon the bodies of their brethren , as they do wrong their own souls : for while they revenge themselves upon those that have done the injury , S. Augustine . duo mali , ( saith the Father ) there are two sinners ; the one offendeth in offering injury ; the other , in revenging it : And all the difference ( saith he ) is , That the one getteth before , and the other followeth after unto judgement .

5. In the fifth place , therefore , let us commit our wrongs unto God , to avenge them : The Apostle so expresly saith , Avenge not your selves , Rom. 12.19 . Rom. 12. but rather give place unto wrath : and he also directeth to whom to commit the cause , even to him who saith , Vengeance is mine , and I will repay it . Si apud illum deposueris injuriam , ultor est , ( saith Tertullian : Tertullian . ) If thou lay down thy wrong at his feet , he will take up thy quarrel , and revenge it . Christ would have his disciples buy swords ; yet , when time came , he forbade Peter to use it . Saint Ambrose wonders at this : O Domine , gladium emerejubes , & ferire prohibes ? Lord , commandest thou to buy the sword , and yet forbiddest thou to strike therewith ? What may be the reason ? nisi ut prompta sit defensio , & non ultio ; unless to shew a readiness of defence , we may have , but not of revenge : potuisse vindicare , non voluisse ; that the world might take notice , they were able to have avenged themselves , but not willing . We must be patient , and leave that to God , to take vengeance . And howsoever Revenge be a very pleasing thing to flesh and blood ; and the wicked Hamans of the world applaud themselves in it ; ( an eye for an eye , a tooth for a tooth , a wound for a wound : & sic juvat ire per umbras : they think they shall have more content in their death , by this means : ) yet such wrath worketh not the righteousness of God : and they shall finde , when they come before him that must judge all , that they have wronged their souls , in taking revenge .

But now I must tell you , that some Expositors make this an Imprecation ; as if she desired God to judge him for her carriage in this business ; and to punish him for fomenting and nourishing the handmaid in her malapertness and insolency : for so she conceived it . And thus the Septuagint render it , as if it were a prayer for vengeance .

But now I must tell you that some Expositours make this an imprecation , as if she desired God to judg him for her carriage in this business ; and to punish him , for fomenting and nourishing the handmaid in her malepertness and insolency , for so she conceived it : And thus the Septuagint rendreth it , as if it were a prayer for vengeance .

Imprecations are fearful , Observ . 4. The impiety and danger of rash oaths and impre●ations . for they grow usually out of Passion and distemper , and that impotency that is in people to brook injuries , and subdue their tumultuous thoughts .

As we see in those Israelites , who when they conceived Moses his motion to Pharaoh for their dimission , to prove the means of their vexation ; they break out into an imprecation : Exod. 5. Exod. 5.21 . The Lord look upon you and judg , in that you have made us abhorred of Pharaoh and his servants ; and have put a sword into their hands to slay us : The mother of Micah was in such a rage , for the silver that was taken from her , that she cursed : Judg. 17. Judg. 17.2 . 1 Sam. 17.43 . Thus the uncircumcised Philistins in their pride , and disdain , and rage , cursed David : 1 Sam. 17. Thus Shimei cursed him also , out of a rancorous spirit , 2 Sam. 16.5 . And Jeremy saith , the people cursed him , Jerem. 5. Why , but will some say , Jer. 15.10 . we finde the holy servants of God in Scripture to have used imprecations against others : It is true , but the Fathers will tell us .

First , that they are not so much curses , as prophesies .

Secondly , that they did it not in their own cause , but in Gods ; and not ex livore invidiae ; but ex Zelo justitiae : they did it not out of any gaul of envy , but meerly out of zeal of justice .

Thirdly , that they were led by an extraordinary spirit , and by that spirit they also discovered those whom they cursed to be incorrigible . Why , but will some say again , do not ministers use curses against drunkards and blasphemers , and other gross sinners ? yes , but they do declarativè , only declaring what shall come upon them if they repent not , but they have no quarrel of their own ; and they do it , or should do it , as out of faithfulness , so with compassion , that any should deserve that heavy doom .

For the Use then of this :

It should teach us to take heed of imprecations ; Application and that we may avoyd those the better , we should labour to subdue our Passion of anger ; for it is that which bringeth forth direful curses : it discovereth it self not only in looks and gestures , but in dreadful curses . Where can a man goe that his soul shall not be vexed with the hideous execrations of men , that they send out against their brethren ? the Plague ! the Pox ! We have not the less of both those at this time , Cursings and imprecations horrid sins . for this wicked practice . Yea , they desire the confusion of others , and whom do they spare ? not servants , not children , not wives , not the brute creatures ; no not their own souls : how commonly do people wish God to forsake them , to judg them , to damn them ! In the fear of God , let us take heed of these imprecations ; if God should not be more merciful to our brethren , and us , then we are to them , and ourselves , what should become of us ? And let us bridle our anger ; the Apostle quickly addeth after that , be angry and sin not , neither give place to the divel : Eph. 4.26 , 27. Eph. 4.26 . as if that were a door that he entred by , as soon as any ; and when he getteth in , how doth he put on people to cast out words of death , deadly curses , which are unfit for the mouth of any man , much more of a christian ! who is called to be an heir of blessing : 1 Pet. 3.9 . 1 Pet. 3. and seemeth to desire to be accounted the childe of God , which cannot be , if he be given to cursing , Mat. 5.45 . He pretendeth to bless God with his tongue ; and will he curse his brother with the same tongue ? Doth a Fountain send forth sweet and bitter waters ? Jam. 3.11 . Jam. 3. Oh bless , and curse not , ( saith the Apostle , ) Rom. 12.14 . Yea , though they be thine enemies . If you do delight in cursing , you may have enough of it ; for your curses against others may return upon your own head , it may come into your own bowels like water ; Psal. 109.18 . and like oyl into your bones : Psal. 109. And God oweth you yet more , because you have loved to curse , and not to bless ; at that great day of account you shall hear that dreadful sentence ; Depart from me you cursed into everlasting fire , prepared for the devil and his angels .

Observ . 5. Against light and frivolous attesting God , and irrevereut usurpation of his name . Again , here is one thing further ; as there was want of charity to her husband in this her wish ; so there may seem also to be some defect of piety towards God : for being only suspitious , and having not yet examined the truth of things ; nay out of a long experience of her husbands respect to her , having reason to think the best to call upon God to judg him , or to be judg , may argue want of reverence of that dreadful Majesty of God : they must be severe occasions , and of which we are well assured , that must make us appeal to God , and call him to be a witness unto , and revenger of . Every light Passion , or suspition , must not make us summon him , as it were , and engage him to our quarrel . There is a too frequent use amongst us , a rude and ungodly familiarity , not only with the Name of God ( foisting it up and down in common communication and oathes ; so the very Jews with their superstition , shall rise up in judgment against us . They held it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not expressible , and would not utter it , and we prophane and sully it with common use ; ) but also with God himself ; and upon every trivial occasion we call him to witness ; and we call him to judg and revenge , and to be the executioner of our wrath : we will have him to judg where we distaste , and lay on those judgments that we have wished upon our brethren ; nay we will be judges , Isa. 43.24 . and he must be the executioner . So that the Lord may take up that complaint , Isa. 43. You have made me to serve with your sins : Surely there is not that esteem and awful respect of God , Application that ought to be in mens mindes ; for if they were perswaded of his greatness and Majesty ; neither would his Name be so cheape , and trivially used ; nor would he be so often called unto , for witnessing and judging : they would not mention God without fear , nor would they appeal to him , or wish him to do any thing , but upon sad and weighty consideration . Who durst be so rude , God not at all to be attested , without awful reverence . and unmannerly , and bold , as to call the King to witness , upon every flight passage ? or dare say , Let the King judge this man , or revenge my wrong upon thisman ? And yet thus bold are men with him that is the King of kings , and Lord of lords ; that bindeth nobles in chains , and princes themselves in links of iron . Certainly , those mindes are prophane , that have not awe and dread of God ; that tremble not to think of his dreadful majestie . Abraham , that was the friend of God , yet , speaking to him , kept his distance . And Moses , a great favourite of his ; yet coming before him , did fear and quake . And Daniel , though a man greatly beloved ; yet fainted , and was sick with fear , when he had to do with Him . Such awe hath been always in good mindes : if they have rejoyced in him , Psal. 2.11 . it hath been with reverence , according to that , Psal. 2. And certainly , whosoever they be , whose confidence eateth out their reverence , they are more bold then welcome .

Preached , October 13. 1641.

THE EIGHTH SERMON . GEN. 16.6 . But Abraham said unto Sarah , Behold , thy maid is in thine hand .

THe next event is , Abrahams yeelding up Hagar into the power of her mistress .

We have heard how bitter Sarah was to him ; how she had expostulated with him ; charged him unduely ; and concluded with an imprecation .

S. Chrysostom , in locum . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( saith Saint Chrysostom ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; What doth this adamant , now , this generous souldier of the Lord ? Why , saith he , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : he giveth proof of that habit of vertue that was in him ; and beareth all that had been said , patiently and wisely .

And first , we will observe , that he replieth .

Secondly , the manner of his reply ; wherein he sheweth himself , both ways , a discreet man , and a loving husband .

Musculus . The first : Objurgatus ab uxere , non tacet , sed respondet , ( saith Musculus : ) Being chidden of his wife , he is not silent , but replieth : And he did so , for two Reasons .

Observ . 1. Vnseasonable silence , betrayeth a mans innocency . 1. If he had replied nothing , it would have more provoked his wife ; it might have seemed a signe of contempt . It is observed of Xantippe , that vixon , the wife of Socrates , that when , upon her clamorous invectiveness , her husband gave her not a word , it madded her the more : for she interpreted it as a kinde of scorn .

2. If Abraham had not answered , it would have confirmed his wife in her unjust suspition of him ; and she would have said , See , he hath nothing to reply ; self-guiltiness bungs up his mouth : for , were he faultless , why doth he not speak , and purge himself ? but he well knoweth , I have charged him with nothing but truth : he hath animated my maid to her base carriage towards me , and fomenteth her still in her petulancy . And therefore , cùm clamat conscientia , silet eloquentia : when the conscience is clamorous , the tongue is mute . He had reason therefore to answer , that he might clear himself . And certainly , as , in regard of the former Reason , it is a fault in a man , when he seeth another angry , to do anything whereby he may be provoked to a further measure of passion , ( though some take a delight to do it : ) so , in regard of the second , a man is not to be so cruel to his own reputation , as not , by a modest and sober answer , to wipe off the dirt that is cast upon him . It is not enough to say , ( as the man in Jerome ) Sufficit mihi conscientia mea , 8. Jerome . & habeo Deum judicem conscientiae : my conscience is sufficient for me , and I have God the sole judge of my conscience : For Job had both Testem in coelo , ( as himself saith ) my witness is in heaven ; and he had his conscience witnessing for him : and yet he stands up against those friends of his that unjustly charged him , and would needs have his sufferings to be the punishment of his hypocrisie . And so did Jeremiah open his mouth against his adversaries : and so did Steven , and Saint Paul , and divers others . To be innocent of a crime objected , is a great blessing of God ; and therefore , for a man not to stand up in the defence of his innocency , but to suffer dead flyes to be cast into his ointment , and not to cast them out thereof , but to stand silent ; he betrayeth his innocency ; nay , he seemeth to despise so great a blessing : and he may , for the present , lie under an unjust disgrace ; which , to an ingenuous nature , is no little affliction ; so he may , another day , be judged pro otioso silentio , as well as pro otioso verbo , ( saith Saint Ambrose ; S. Ambrose . ) for that same idle silence , as well as for other idle words . It is true , we read in Scripture , that when reproaches have been sent out against holy men , they have been silent : but it was not out of a neglect of their credit , but out of some other swaying considerations , to which even credit it self was to give place . Numb . 6. Numb . 6.12 . Aaron and Miriam speak against Moses , and use words of diminution : Tostatus in loc. Tostatus maketh it a question , Whether Moses were present to hear them , or no ; and he thinks it more probable , that he was not present : But 't is like enough he quickly heard of it ; and yet ( saith he ) non legitur quod respondit ; 't is not mentioned that he answered . What might be the reason of that ? Was it because he took knowledge , that God had took knowledge of it , and he would leave it to him to revenge ? Certain it is , that the less a man striveth for himself , the sooner God espouseth his quarrel , and becometh his champion .

Or , secondly , was there not another reason of it ? namely , that if he should have made a reply , and so a contest and altercation about it , he feared it would have been matter of rejoycing to those that loved none of them all : for they did not more emulate him , then many of the people did them all .

Thirdly , Quia Mosen in Ducem , Aaron in Sacerdotem , Miriam in Prophetissam , elegit Deus ; ( saith Ferus ; Ferus in locum . ) because God had chosen Moses for a Leader , Aaron for the Priest , and Miriam for a Prophetess unto his people ; to some of whom , this would have been a delight , to see brother and sister against brother ; to see the Prince , and the Priest and Prophetess , clash : Therefore , rather then he would give cause of insulation to malevolent and envious spirits , tacitus voravit injuriam , Calv. in locum . ( as reverend Calvin saith ; ) he swalloweth the injury , with a patient silence . So we read , that when Shimei railed at David , and cursed him , he answered not , though he were within hearing , 2 Sam. 16. 2 Sam. 16. For ,

1. He was a contemptible person .

2. It was no time for David , being in his flight , to answer him .

3. He saw no hope , by answering such a rabidus canis , ( as the Father calls Julian ) such a mad dog , Silence , in some cases , vertuous . to quiet him : and therefore he wisely forbore a reply . It may be he hath reference to this , Psal. 38. where he tells how , when men did speak mischievous things against him , he was as a deaf man , that heard not ; and as a dumb man , that openeth not his mouth : he was silent . It may be , by answering them , he should have provoked them further ; and therefore he would prevent their sin . Our blessed Lord , before the high-Priest , being accused , held his peace , Mark 14.61 . And Chap 15. and answered nothing , Mark 14. and , Mark 15. being accused before Pilate , and the high-Priests , he answered nothing . Saint Chrysostom gives the reason ; He knew he should nothing advantage his cause , nor perswade them ; but enflame them further : And he would not answer Herod , Luke 23.9 . when he earnestly questioned him , Luke 23. So would not he answer a word , when these did malitiously accuse him . Nay , there is one example above all the rest , ( save Christ : ) When railing Rabshakeh had spoken most blasphemously against God , it is said , The people held their peace , and answered him not a word ; and that Hezekiah had commanded them not to answer him , 2 Kings 18.36 . 2 Kings 18. It was not onely to spite the railer with silence ; but Hezekiah knew , by a reply , he might be exasperated , but not reformed .

And secondly , the rebounding of those multiplied blasphemies , might make some ill impressions in the multitude ; and therefore they suffered him to lie in his own smoak .

To shut up this Point :

Application It is true , in such cases as these , silence is fit , nay necessary : if God may lose glory , or our brother thereby rendered the more sinful , or if no fit time or place for speaking : For it is a great piece of Prudence , to know when and where to answer . But all this hinders not , but that a man or woman , when unjust aspersions are cast upon them , may reply unto them , and make a just apologie ; vindicate their reputation , and do what they can , to set themselves upright in the opinion of those that misjudged them . The servants of God have done it , in all times : God himself hath put into the mouthes of his Prophets , answers to those cavils and exceptions that people have made against his proceedings . The Son of God himself did it , as it appeareth in the Gospel : and we may lawfully do it ; always provided , we do it modestly , as Abraham did here . And so we come to the manner of his replying .

S. Chrysostom . Wherein , ( as Saint Chrysostom saith ) is observable , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : the admirable prudence of this righteous man , and the multiplyed exaltation of his patient temper ; for he is not only not offended with the harsh words that were given him , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Observ . 2. The piety and prudence of milde reproofs ; with cautions and remedies for their contraries . he maketh a very gentle answer ; and here he playeth the part of a discreet and religious man , ( as I said before ) and of a prudent and a loving husband .

First , he sheweth himself a discreet and religious man ; for both discretion and religion guide a man to pacifie wrath by fair and easie language ; and not to irritate it further , by retorting provoking words ; yea , though a man be innocent , yet he must not be passionate ; and though the party incensed be justly to be reproved , The prudence and piety of milde reproofs , and answer . yet neither is that the time for sharpness . For as the Physitians rule is , Remedia in remissioribus applicanda : Medicines are to be applyed , not in the paroxysm , or strength of the fit , but the abatement : So a man is not to be reproved in his careir ; as good talk to a man that is absent , as good talk to a drunken man : Abigail said nothing to her husband being overcome with wine , until the next morning ; and as it is no fit time to reprove another in fury , so neither is harsh language the way to do it , for this adds but fewel to the fire ; S. Augustine . and ( as Saint Augustine saith in the like case ) Quemvis correctione facis pejorem : In stead of amending him , thou wilt make him worse , and more outragious . But there is prudence and piety in a meek answer : the Cannon shot loseth its force when it lighteth upon soft earth or wool ; so the violence of anger is mitigated , when it is not resisted , but meets with a meek spirit . This is that which wise Solomon hath , Prov. 15.1 . Prov. 25.15 . Prov. 15. A soft answer putteth away wrath , but grievous words stir up anger , and are as oyl to the flame : and so Prov. 25. A soft tongue breaketh the bones ; or as it is in the original , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , t will break a man of bone 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , such an one as is most stiff and obdurate : a notable example we have of this in Gideon , who when he had gotten that glorious victory over the Midianites ; was set upon by those of Ephraim , to charge him with ambition and pride , as unwilling to have any sharers in his conquest ; the text saith , Judg. 8.1 . they did chide with him sharply : Judg. 8. He could not but be sensible of the affront , where he deserved thanks , to be quarrelled for what he had done ; but what did he in this case ? Sure that which became a pious and prudent man : he did not upbrayd them with their cowardliness , in that they did not offer themselves to the battle ; mildeness a conquering vertue . or tell them that after the exploit done , every coward can be valiant ; and after the fray ended none speak bigger then the fearfullest : nor doth he twit them with their unthankfulness for his good service done unto them and all the people ; but he gently speaketh , and extenuateth his own act , and advanceth their performance ; his was but a gleaning in comparison of their full vintage ; he gives them good words , and the issue is , Verse 3. Their anger was abated towards him , ( saith the text . Vers. 3. Joshua 22. ) An other example we have , in Josh. 22. When the Reubenites had set up an Altar , their Princes send a sharp message unto them ; they begin with a challenge , and charge them not only with transgression but apostacy and rebellion ; their words are very sharp and ful of wrath ; now had the Reubenites been as hot in their answer , as the other were in their charge , there had grown a bloody war , even out of a misprision ; but their answer was milde and moderate ; they thought with themselves , this act of ours though it was well meant , yet might be by interpretation scandalous ; and therefore good reason our mildness should give satisfaction for that offence which wee have not prevented : and their answer was so pleasing , that the anger of the other is appeased ; and they goe away with comfort and contentment : an other example we have in Abigail , 1 Sam. 25. 1 Sam. 25. when her husband had churlishly , and unworthily , and most unthankfully answered , Davids messengers , that sent for a little reliefe and had deserved it , ex condigno , to the full , by their securing of his servants , and flocks : and that she was told what danger her husband , her self and family were in , thorough the justly incensed displeasure of David ; away she gets her with a present unto the place where David was , and falleth humbly before him , ingenuously confessing the folly and indiscretion of her husband , beggs pardon for the fault , instanceth Davids merits , foretelleth his solemn praise and glory ; and layeth before him the happy peace of his soul , in refraining from innocent blood : what was the issue ? David relents upon this modest and wise speech , and in stead of revenge he blesseth God for sending Abigail to meet him , and her for her counsel ; and rejoyceth more bene vinci , quàm male vincere : to be overcome with gracious words , then to have a revengeful victory .

For the Use of this :

Application I wish it were taken up into our practices ; for it is too customable in these dayes , if men see others enraged , and in their fury , they grow as furious as they ; and because ( as they conceive ) that they have right on their side , they think then they may give as bad as they bring , and bandy word for word ; and execration for execration : yea , and being heated a little , they are then become ambitious of the last word , S. Basil . and keeping the field last ; though ( as Saint Basil saith in an other case ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; all the reward of their victory is but sin : a man would blese himself to see the carriage of that people , how furious and passionate they are , how they scorn to yeild , how earnest to overcome in a Barrating way ? Cautions and remedies against common barratings . Oh , what respect is here had to the honour of God ; or the credit of our profession ! which should make us Doves , and not Vultures ; Lambs and not Lions ! What poor love do we shew to our brother , while we enrage him more ! what mischief do we shew to our own souls , by venting our spleens ! what offence do we give unto all civil persons , who much loath these uncharitable contestations !

Well , to conclude this point ; if we will shew our selves prudent and pious , let us seek peace , and pursue it : if we see them enraged , and they flie upon us , give them peaceable and fair language , and , by gentleness , fetch them off from the shelf whereon they stick : Violence will not do it ; but Meekness will . This , it may be , will be accounted a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a poverty of spirit : but I am sure , it is pleasing unto God , and the greater maintainer of love : for Patience and Charity are put together , Tit. 2. yea , Tirus 2.2 . it giveth a man great peace in himself , when , though his brother be furious , he is meek and courteous ; he overcometh , without striking a stroke .

Secondly , he carrieth himself as a wise and kinde husband . Observ . 3. Conjugal prudence , and masculine condescention ; with the contrary reproved . S. Chrysostom on the place . Abraham had well observed the acrimony and sharpness of his wives words ; and withal , was conscious to himself of his own integrity , in regard of the thing objected ; and how little he had deserved , at her hands , this hard measure . He might have been soon as sharp as she , and have told her her own , ( as one of the Fathers lays it down : ) Why , Sarah , dost thou suspect me , as guilty of the miscarriage of thine handmaid towards thee ; or that I support her in her malepertness ? Had I ever thought of taking this woman into my bed , but by thy motion and perswasion ? I did herein respect voluntatem tuam , non voluptatem meam ; thy will , and not my pleasure . Or dost thou think , that she that is so lately joyned unto me , ( though she be pregnant ) can have more favour in mine eyes then thou , ( though barren ) with whom I have so long conversed ? Hath not my former carriage to thee , been as loving and respective as became an husband ? Did I ever , in all the time that thou hast been my wife , give thee any occasion of offence ? Why shouldst thou now , after so long experience of my constant love , grow into a jealousie and suspition of me ? Thou art led by Passion , and not guided by Reason But now , that thou mayest see how free I am from what thou chargest me withal : I give thine handmaid into thine own power , to do with her as thou pleasest .

Now the reason why he was so gentle to her at this time , was ,

First , he considered she was his wife , and as neer unto him as his own flesh .

Secondly , Calvin on the place . ( as Calvin saith ) He considered how loyal and obedient she had been unto him , all her time ; she had never displeased him hitherto ; and therefore this present errour was the more to be born withal : the first offence , where the whole course hath been formerly fair , pleads for pardon : Even Balaams ass can plead that , when she crushed his foot against the wall , and fell down under him : Was I ever wont to do so unto thee ? Numb . 22.30 .

Thirdly , Conjugal love and prudence . Abraham wisely considered the strength of the temptation that his wife had : for , to be scorned and despised by an inferiour , yea , by such an one , that one hath raised and advanced to what they are , is no small affliction .

Fourthly , he considered also , that jealousie ( which is an excess of love ) hath sudden and shrewd effects .

And lastly , ( which is the main of all ) he considered her sex ; she was a woman ; and Passion is incident to that sex : and therefore he bare with her infirmity . He practised that which Saint Peter afterwards gave in precept , 1 Pet. 3.1 . 1 Pet. 3. for husbands to dwell with their wives , as men of knowledge ; and to favour them , as the weaker vessels .

And here is an high and holy example for husbands to follow , how to carry themselves towards the infirmities of their wives .

Infirmities are of two sorts :

Husbandly condescention . 1. Some are natural , inward imperfections ; as , slowness of conceit and apprehension , shortness of memory , hastiness .

2. Outward : as lameness , blindness , deafness , or any other defect , or deformity of body . These should have pity , compassion , and commiseration , yea a greater tenderness and respect . Abraham did not love Sarah the less , because she was barren ; nay , Elkanah gave his wife a double portion , because of this .

Secondly , infirmities are not all transgressions and breaches of Gods law ; as shrewishness , waywardness , peevish sullenness . Now these , though they may be seasonably , in due time and place , touched ; Prov. 19. yet , where the matter is not great , as good not take notice of them : it is the glory of a man , to pass by an offence , Prov. 19.

Such a bearing there must be with the wife , and that upon the Apostles ground , she being the weaker vessel . Precious things , whereof we make account , the weaker they be , the more tenderly and charily they are to be handled : as China-dishes , and Crystal-glasses , and the like . Of all parts of the body , the eye is most tenderly used and touched . Now what things , what persons are more precious then a wife ? and yet withal , a weak vessel , and therefore to be born withal . Besides , the husbands count themselves stronger : now the strong are to bear with the infirmities of the weak , Rom. 15.1 . Rom. 15. we know the language of Zipporah to Moses ; and we read also of his meek carriage towards her . Yea , when Jezebel had used those upbraiding words towards Ahab , and reproached him with a flatness of spirit , as if he were not worthy to sway a Scepter ; he replieth not .

For the Use of this :

Application It meets with some husbands in these times , who , if the wife be a little moved , they are presently on the house top , and are as passionate as they ; nay grow to vilifying and depraving words ; as if the wife had been taken out of the foot , and not the side : and they stand so much upon their headship and authority , that they think the wife offendeth , but they do not . But where is the wisdom that should be in those Heads ? Do those dwell with their wives as men of knowledge ? Are those men strong , that are subject to this impotence of passion , and shew themselves rather women then men ? Is this to bear with the weaker vessel ; or rather , to crush and shatter , what they should but tenderly touch .

In the second place , let it teach husbands , as they take knowledge of their dignity , so to learn their duty ; and that is , to bear with the infirmities of their yoke-fellows . And let it be thought no digression , if I press it upon both of them . Marriage , as it is honourable , so it is a comfortable condition● yet , as sweet as it is , and as loving as possibly the parties can be ; there will intervene something , that will require each others patience and forbearance .

Now there be certain things , that conduce much to make the married estate a peaceable condition , and to make it an harbour unto them : where there may be peace and security , when the world , like the sea , is full of tempests .

First , let them not willingly give each other offence : for offence causeth contention .

Secondly , if an offence be given by the one , ( if it be but slight ) it must not be taken by the other : for if both be angry together , the fire will be the greater .

Thirdly , if the one must be reproved , let it be done privately , and not in the observation of others .

Fourthly , children or servants must not be bolstered up by the one , against the other .

Fifthly , they must not twit each other with the husbands and wives of others , or with their own former wives or husbands : for comparisons , in this kinde , are very odious .

Sixthly , take heed of unjust jealousies and suspitions of each other : for this is the bane of domestical peace .

Seventhly , they must take heed of divulging each others infirmities ; which some take delight in ; but it is an ungodly practice : had they any sore about them , they would be loath to talk of it : And , did man and wife esteem each other one flesh , they would be loath to reveal each others weaknesses .

Lastly , in all things that may stand with a good conscience , they should seek to please each other ; and rather suffer themselves to be crossed , then to discontent each other . Saint Paul makes this a mutual duty between man and wife , 2 Cor. 7. 1 Cor. 7.33 , 34. and expresseth it by a word that signifieth more then ordinary care ; * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth a dividing of the minde , a casting this way and that way , how to give best content .

If these things be observed , there will be no bitterness in the estate of Wedlock ; of which it ought to be free : and therefore the Heathens threw out of doors the gall of the Sacrifice that was slain at weddings : There will be love ; yea , God will be there : Now if he be not there , there will be a fire : for , ( as the Hebrews observe ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifieth the man , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the woman : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the first and last letters whereof , make 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , God : if those be taken away , there is left 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , fire . Where love is not , God is not : and where God is not in the family , there is nothing but Fire ; and such a fire , as God onely knows when it will be quenched .

Application Another thing Calvin addeth , which I will winde up , in way of Application of this Point .

Abrahams family was now the Church of God : and as in his family there fell this discord ; so , in the Church of God , are apt to be dissentions . It must be the care of the members of the same , to bear with each other ; and quietly to take up differences , lest Religion suffer by it . It is true , that not onely for the divisions of Reuben , but of Levi , are great thoughts of heart : and when some a little forget themselves , others are as violent against them ; that neither will yeeld unto each other , but , by their altercations , make the breach every day wider ; and so tear that coat of Christ , that the souldiers themselves would not divide . I am sure , it is the duty of us all , to follow after the things that make for peace : And while we do the contrary , ( through Pride , or Faction , or Schism , or Ambition , or novel conceits newly drunk in ) we cannot love God ; for he is the God of peace and love : S. Augustine Non habent Dei charitatem , qui non diligunt Ecclesiae unitatem , ( saith Saint Augustine : ) They are not in unity and love of God , that love not the unity and peace of his Church : And we cannot love the Church , while we make her groan , and say as Rebekah did , upon the strugling of the twins in her womb , Why am I thus ? We do not love the Faith that we profess : for these intestine differences are gravissimum Fidei excidium , S. Hilary . ( saith Hilary ; ) the most grievous destruction of the Faith . We onely gratifie Satan , whose best musick is our division : he doth captare inquieta tempora , even hunt after such unquiet times : they are his opportunities , his harvests ; and he findes it good fishing in troubled waters ; and works men not onely to a defection from the Faith , but to flat atheism and prophaness . God make us wise , to foresee , in time , the dismal effects of our Civil Midianitish wars , and to prevent them .

To go on : Observ . 4. Good mindes will yeeld of their own right , for piety and peace sake . Thy maid is in thine hand , to do to her as it pleaseth thee .

Why , ( saith one upon the Text ) Abraham might have a little more stood upon it , and have said to Sarah , Thy maid is now in another condition then she was before ; she is become my wife , with thine own consent ; and now she hath conceived , and that issue will belong to me : she is mine , and the childe she goes withal is mine ; and I must have a care of both : I may not suffer thee to have thy will of her . There is none of this ; he calls her ancillam here , her maid ; and yeelds the power of her to Sarah : She is in thine hand ; do to her as it pleaseth thee . Where my Author observeth ,

How good mindes are willing to yeeld of their own right , for peace sake .

Gen. 13. This Patriarch had done so once before , Gen. 13. when the estates of Lot and himself grew so great , that there fell a difference between their servants , and so a necessity of parting ; though it had been fit , Abraham , being the elder , and his uncle , and , under God , the maker of him , should have had the power of choice ; and Lot should have taken his leavings ; yet 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , S. Chrysostom . ( saith S. Chrysostome ) giveth him all the authority of the election , and bids him chuse what part of the Country he likes ; and leave him the rest . Isaac had right to those Wells which his fathers servants had digged yet when the Philistims stop them up , he contends not ? And though he might have kept those Wells which his own servants digged ; yet when they strive with him for them , he leaveth them unto them , and digs elsewhere , Gen. 26. There was no reason that Jacob , Gen. 26. keeping Labans sheep , should make good that which was torn of wilde beasts : yet he bare the losses of it , for peace sake , Gen. 31. And Chap. 31. We see this in Nehemiah : Chap. 5. Neh. 5.14 , 15. there was a certain allowance due to the Governour ; yet Nehemiah would not take it , because he found the requiring of it had been burdensom to the people . Our blessed Lord coming to Capernaum , Matth. 17. Matth. 17.10 . tribute was demanded of him ; he first shews that he was not bound to it ; but then , because he would not trouble the publike peace , or give occasion of contention , ( lest , saith he , we should offend them ) he enableth Saint Peter to work a miracle , for the getting of money to discharge it . This was the spirit that was in Saint Augustine , and other Bishops with him , S. Augustine . in his time , as appeareth in his Book de Gestis cum merito : They were content , for peace sake , to admit of Coadjutors into their Sees : yea , pro Christi unitate , Episcopatum deponere ; to preserve Christian peace , even to lay down their Government ; which they did not account ( as they said ) perdere , but Deo tutiùs commendare ; that it was not to lose their Reverend Authority , but to lay it up safer , by recommending it to God . And Saint Jerome , of Nazianzen , both in his Life , S. Jerom , l. 2. c. 9. touching Nazianzen . and on Ruffinus ; that after he had taken a great deal of pains in Constantinople , and Satan stirred up some ill mindes against him , who did desire his removal thence , ( though others as earnestly desired his stay ; ) he perceiving this , is content to leave the place : Absit ( saith he ) ut mei causâ , aliqua simultas oriatur inter Sacerdotes Dei : God forbid ( saith he ) that , for my cause , there should be the least discord among the Priests of God : adding those words of Jonah to the Mariners , Si propter ●e tempestas ista , tollite , & mittite in mare : If for my sake this great storm come upon you , take me , and cast me out into the sea .

Thus did these holy Fathers resemble the true mother before Solomon ; who rather giveth the living childe wholly away ( though her own by right ) then suffer it to be divided . So they preferred the peace of the Church , before places or lives . Saint Paul might have commanded Philemon , but he shakes off his right , and chuseth rather to intreat him , Philem. vers. 8 , 9. Philem. v. 8 , 9.

For the Use of this :

Let us bear in minde that of the Apostle ; Application Phil. 4.5 . Let your moderation of minde be known unto all men , Phil. 4. under that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that moderation , is this yeelding of our right for peace sake . We must yeeld our right , our own right : for we must not be so bold with that which is our brothers , unless we have authority by our place , as Magistrates ; or that , by consent , businesses are referred to our arbitrement or umpirage , to do as we see fit : much less may we give that which is Gods ; the Orthodox would not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not prostitute their cheap instructions ; they would not suffer the hems of Truths garment to be cut : Neither must men take liberty to give away part of Gods day to prophane pastime . But in our own case , it is fit that we abate of our right , for peace sake .

Who hears not , with grief , those kinde of passages ; It is my right , and I will stand upon it , ( and , it may be , the thing but a trifle ; ) and I will defend it as long as I have a groat ? So again , Who grieves not to see men take extremities ? Forfeitures of Bonds , voiding of a mans Lease , for not paying of his rent at the day ; and saying , It is my right , and the Law gives it me . So again , I will make the most of mine own , to keep a man in prison , when not able to pay .

It may be , these things may hold in judicio soli , but not poli ; in the judgement of earth , but not in the judgement of heaven . O let us then abate of our right , for peace sake . Our Lord did so ; came down from heaven , emptied himself of glory , to make peace between God and us . The holy servants of God have done it : it is Love , Charity ; for that seeketh not her own . And yet there is no loss in it : for , as the Prophet said to Amaziah , when he was troubled for the hundred talents , God is able to give thee more : God is able to make up , and will , whatsoever we lost for Peace sake ; when those that grasp and grope all that they can pretend any right to , ( and much more ; ) and that will part with nothing for Peace , ( no , nor for Justice sake ) shall finde God blowe upon it , and make it uncomfortable .

Lastly , Do to her as it pleaseth thee .

Was not this too great a power given to his wife over the servant , considering she was now with childe , and her mistress in such passion ?

Observ . 5. Vnadvised resolutions , are commonly followed with distractions Good man , what a distraction was he in ! He knew nothing wherein he had offended : his wife is sharp against him ; and so sharp , that he is fain to yeeld to that which was against his brest : To have one that was now his wife , and with childe by him ; and , it might be , of the promised seed , ( for so he yet conceived ; ) and to leave her to one in her passion , that was like to afflict her in so severe a manner , that might be to the hurt of the woman , and the miscarriage of that she went withal .

This is part of that punishment of his unadvised yeelding to his wives motion , in taking Hagar to wife : For , that he sinned in entertaining the motion , as well as his wife in propounding it , we shewed unto you before .

Certainly , when men will be taking by-ways , they meet with sloughs ; and their own devices , prove their snares and entanglers : The best side of such courses is perplexity and distraction ; and they come into those straights , they know not which way to turn them .

And therefore , in the fear of God , Application let us onely venture upon that which we are assured is warrantable , and which we dare beg Gods blessing upon : for if not , we shall come into the briers , and we shall not know how to extricate our selves ; into such a Maze , that we shall hardly winde our selves out : we shall toss up and down , and hardly come to an anchor ; and we shall mourn to feel our unadvised resolutions scourged with such following distractions .

Preached , October 27. 1641.

THE NINTH SERMON . GEN. 16.6 . And when Sarah dealt hardly with her , she fled from her face .

HEre is an other event of the former marriage : Sarah having expostulated with her husband , and he having yielded up the maide into her power , she dealeth with her so hardly , that she flyes upon it : Sarah corrects her maide , and certainly her petulancy and malepertness , and her contempt of her mistress , did deserve it .

Observ . 1. Correction of servants lawful ; with the several kindes and necessary cautions thereof . It is lawful for masters and mistresses , to correct where there is just cause .

There is no question to be made of it . There is a correction by looks . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Hebrew signifieth the nose , ( and by a Synechdoche , the whole face ; ) and the same word signifieth in that tongue anger , because that anger discovereth it self in the countenance . Cains countenance was cast down , when he was angry with his brother . Gen. 4. Gen. 4.5 . and 31.2 . and Gen. 31.2 . It is said that Jacob beheld the countenance of Laban , that it was not towards him as formerly : and therefore there may be a reproofe , by an angry look , by a frowning countenance ; Solomon saith , Prov. 25.23 . Prov. 25. As the North winde driveth away rain , so doth an angry countenance a backbiting to●●● : 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 M●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 & licit● : 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 .

Again , servants are in next degree to children in a family ; nay according to the scripture phrase , they are children , they call Naaman father : ga●er familias , is the style of an housholder , the father of the family : Mat. 8.6 . the Centurion sending to Christ , in the behalf of his servant ; saith 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , my childe is sick , Mat. 8. for so it signifieth : and Beza upon the place observeth , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifieth both filiu●● & servum , both a son and a servant . Now what is required in parents towards children ? Among other things to give them correction when they deserve it : not only to correct them with looks and words , but even to use the rod ; Withhold not correction from the childe ( saith Solomon ) Prov. 23. Prov. 23.13 for if thou beatest him with the rod , he shall not dye : therefore a servant may , and must be corrected when there is cause , as well as set at work , fed and cloathed : yea correction is sometimes as necessary as meat ; for by this are the ears opened , ( as he in Job saith ) to instruction .

For the Use of this :

Application Let masters , as they have authority to correct , so make conscience of doing it , as well as of others things which they are bound to do to their servants ; and let them make conscience of keeping up that authority that God hath invested them in : I can tell you of several wayes whereby masters and mistresses lose their authority .

First , when they are light in their behaviour , and foolish in their carriage , in the sight of their servants ; or when they are excessive in the observation of their servants ; Nabal was such an one , and therefore his servants despised him ; and would say , he was a son of Belial , 1 Sam. 25. 1 Sam. 25.17 . There is gravity required in those that be in place of government ; and their carriage should be such as should render them awful unto servants . This is that which David did profess ; that he would behave himself wisely , and so walk-in midst of his house , Psal. 101. Psal. 101.2 .

Secondly , when masters and mistresses are too indulgent to their servants , and make them hail fellow well met ; when they thus let fall their authority , that servants do not know their distance ; no wonder though they grow despicable : Solomon saith , He that delicate by brings up his servant , Prov. 29.21 . shall have him become his son at length , Prov. 29. It is thought that this proverb hath reference to Jeroboam , whom Solomon had shewed great affection unto , and had indeed tendered above the degree of a servant ; and it is well known how insolent he grew : and the like may be thought of Ziba , that Mephibosbeth did use him so familiarly , that the perfidious fellow grew insolent ; and even so bold , lib. de legibus . as to delate him to the king , 1 Sam. 16. And it is an advice that Plato giveth , that masters should not be familiar with servants , for they are apt to take too much heart by this ; and to grow cross , in stead of obeying ;

Thirdly , governors lose their authority , when they are overruled by their servants , to do any thing that is unlawful , and unjust ; as we see in Joash , 2 King . 24.17 . that was drawn by his servants to Idolatry ; 2 King . 24. and Zedechiah , who gave the Prophet Jeremy into the hands of his servants , Jer. 38.5 . Jer. 38. with this base and abject speech ; the king is not be that can deny you any thing , do any thing against you : thus will servants soon prove masters ; and when they come to this high pitch , they will prove intollerable : for this is one of the four things that the wise man saith , the earth cannot bear ; a servant when he reigneth Prov. 30. when the servants ride on horses , and the masters walk on foot : Eccles. 10. how pitiful is it ! Prov. 30 22. Eccles. 10.7 .

Fourthy , they lose their authority when they come within the lurch of their servants ; that is , when they know those things by them , that they are afraid they should reveal ; and so dare not correct or punish them , for fear they should open their mouthes against them : as it is said of him in Tacitus ; Tacitus . validior erat apud libidines Principis , quàm ut poenâ afficeretur : he was more intimate to the vices of his Prince , then to suffer any punishment from him .

Fiftly , they lose their authority , when they are so remiss , that they pray and intreat servants , where they may command them ; howsoever this might be called mildeness , if they had to deal with equals ; yet when with servants , it is dulness and flatness of spirit , and a forgetfulness of that power which God hath put into their hands : for the Centurion by his own speech did otherwise . I say to my servant , do this and he doth it ; come , and he cometh ; goe , and he goeth ; and so the Church in the Canticles , Cant. 3.5 . taking upon her the person of a mistress , saith I charge you not to do this .

Lastly , they lose their authority by not correcting of servants when there is just cause ; and giving them blows when they deserve them : for what will they say ? I know my master or mistress will scoul or frown , it may be they will chide , but they will not fight ; and therfore the frown is easily digested , and the words are but counted winde , and so they come to despise them : but masters must know they doe not perform their duty towards God ; nay they betray the power which God hath given them ; when they do not correct , in looks , in words , yea by blows if there be desert ; and they are guilty of those further misdemeanours that their servants run into : and God hath the same quarrel with them , that he had against Eli ; his sons made themselves vile , he restrained them not , 1 Sam. 2. 1 Sam. 2.12 . He dealt too mildely with them , and he stroked those heads he should have wounded ; he gave but only soft words , too easie a dose ; for it did rather stirr and irritate the humour , then purge out the humour , and therefore both he and his sons perished for it .

Secondly observe , she dealt hardly with her ; lib de Ab. c. 4. though she had power to correct her , yet as Saint Ambrose saith , immoderatiùs permissâ ultione utitur ; she useth lawful correction unlawfully , immoderatly : and so the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 seemeth to import she humbled , The root in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 only Cal. sign . respondere ; but in piel , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 duplicat sensum or afflicted her : for it was used in the former Chapter , Vers. 13. to set out the affliction that Abrahams seed should have in Egypt , which was with great rigour , as appeareth , Exod. 1. We then cannot but take knowledg of this in Sarah , and so in any master or mistress , immoderatly to correct servants . The task-masters in Egypt did cruelly beat the Israelites , if they fell short of their work , Exod. 5. And for this cruelty of both 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 themselves liable to Gods correction .

Shall I adde a little more , without the challenge of a digression ? A master may use a servant hardly , not onely in regard of Correction , but in other things ; which I wish may be taken knowledge of .

First , in regard of Food , they may use them hardly ; when , out of a miserable humour , they will not allow them enough to fill their bellies . It should seem , the master of the Prodigal dealt so with him ; for he was fain to eat husks with the swine . Or , secondly , when they give them enough ; but it is of such stuff , that they buy for cheapness sake , and is scarce mans meat ; yea , that which is mustie and unsauoury : This is fearful . The good houswife provides meat , and wholesom meat , Prov. 31. for her family , Prov. 31. And the Prodigal could say , that , in his fathers house , the hired servants had bread enough .

Secondly , Masters may use servants hard , in regard of apparel : the good houswife , again , provides clothing for her servants , Prov. 31. But we see how ragged and tattered the servants of many be , who are known to be of that ability , that they could provide better for them , if a base , and fordid , and miserable spirit did not insoul them , and that their conscience were not still tied up in their purse .

Thirdly , they may use them hardly , in regard of labour , when they put them upon employments above their strength ; which was the Egyptians usage of the Israelites : but that cried to God , and drew down wrath ; and therefore let masters take heed of the like cruelty , of using servants like horses , yea worse : Yea , and denying them seasonable rest ; which is another way of ill usage : and one end that God had , in ordaining the Sabbath , was , that the servant might rest ; and therefore they are contrary to God , that will defraud servants of their rest , whereby they should repair their spirits , and refresh their bodies .

Lastly , masters and mistresses may deal too hardly with their servants in time of sickness . The king of Syria had so much care of his servants infirmity , that he commends him , by letters , to the king of Israel , 2 Kings 5. Matth. 8.6 . 2 Kings 5. and the care that the Centurion had for his sick servant , is set down , and commended , Matth. 8. But these times are full of such as the Amalekite was , who left his servant , because he was sick , 1 Sam. 30.13 . 1 Sam. 30. had not David lighted upon him , he had perished . send them to some out-house , and take no further care : I know that those people would take more care of their beasts ; some will take care in such a case , but it shall be at the poor servants cost ; if they have not present money , if they recover , they will abate it of their wages , is this to undoe heavy burthens ? or rather is not this to make the burthen heavyer ? Or if they will pay it themselves , yet they mutter and grumble , and say they make themselves sicker then they are , and they may rise if they will . So that the poor servant is more troubled with these discontented speeches , then with his own sickness ; and so forceth himself to strive above his strength , even to his undoing . I could tell you of some other kindes of hard dealing with servants ; as when masters and mistresses will not teach their servants that , for which they come ; if they do , when they are neer out of their time , and think they will part from them ; they will disgrace them , and disable them ; and whereas they should send them away with encouragment and reward ( if they have been faithful ; ) for so God commanded , they must not goe away empty , Deut. 15. Deut. 15.13 . they will maligne them , and envy them , and do them the worst offices they can : Laban could have been content Jacob should have stayd with him still ; and therefore if he goe away , he will not only vex at it , but pursue him with hostility . I could speak of hard usage of servants , while their wages are either detained altogether ( which is no less then a crying sin , Jam. 5. which entreth into the ears of God , Jam. 5.4 . and doth interpellare pro vindicta , sollicite him for vengeance ; ) or else detaining them so long , that it moveth them to filch and steal , to supply their necessities . Do these masters and mstresses in these several wayes of injustice , consider that which the Apostle mindes them of , Eph. 6. That they have also a master in Heaven : Eph. 6.9 . Job durst not despise the cause of his servant , Chapter 31. 13. 14. because if he did , he did not know how he should answer God , when he did visit ; Oh think of this , when you use your servants with rigour ; how you will be able to give account for this , when God riseth up to judgment .

But I have held you too long in this . I come therefore to something else ; for we have not yet done with Sarah , sharp correction .

May we not further take knowledg ,

First , of great inhumanitie in her , Observ . 3. Severity oft degenerateth into inhumanity . that would be so severe to her servant being now with childe ; such a one ( though there be just cause of displeasure ) is to be the object of mercy and compassion : and in all times it hath been held cruel and inhumane to use such harshly , to beat or strike them , when they knew them to be pregnant , as being a double hurt , both to the party her self , and the issue she went withal : we have Gods law , Exod. 21. That if one did hurt a woman with childe , Exod. 21. ●● . he was to be severely punished : our law is so merciful , that if a woman be convicted and be found with childe , her punishment is respited till she be delivered . It was the cruelty that Elisha tells Hazael he shall practise in Israel : To rip up women with childe , 2 King . 8. and so Menahem , 2 King . 15. ripped up the women with childe : and in that bloody persecution under Q. Mary , we read that a woman great with childe was brought to the stake , and that her womb burst in the flames , and they took the childe , and threw it in , and burned it with the mother . It is true , this was an excess of cruelty ; but to do wrong to a woman with childe , by beating her ( though it be a lesser degree ) is bad enough ; Application and I wish all people to take heed how they be guilty of it .

Observ . 4. The fickleness and instability of popular Affections . Again , let us observe with Musculus , the change of Sarahs passion : how full was she , not long since , of desire to have issue , though by her maide ? how earnest was she to perswade her husband to yield to this course ? as a woman free from all jealousy , she puts her maide into the bosome of her hushand ; and now to see , how passionate she is : why did she not bear with the miscarriage of her maide , for the hope she had now of issue by her , she having conceived ? See ( saith my authour ) nihil stabile 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 Am●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 to a mans estate , in forcing away a servant : yea , it may be the undoing of the servant ; as Hagar was in the way , by this flight , to have been undone , if the Angel of God had not met her .

Use your servants fairly . Satyrus , in Athenaeus , was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , Good to servants , because he was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because he was kinde and indulgent to his servants . Let Christians affect this title : let them perform that which is equal and just to their servants : Let them make much of them when they do well , and , when they do ill , let them correct them ; but let it be in love , and with moderation , and never immoderately . Let them but think of what they have done against God ; and that if he were extreme to mark what is done amiss , how they are not able to abide it : if he should deal with them after their sins , and reward them after their iniquities , they should even suck out the dregs of the vial : they should not onely be beaten with rods , but with scorpions ; and suffer the punishments both of this life , and that which is to come .

Oh be ye therefore merciful , as your Father in heaven is merciful ; and be such masters to your servants , as you desire to finde God a Master to you .

Preached , Novemb. 3. 1641.

THE TENTH SERMON . GEN. 16.6 , 7. And she fled . Vers. 7. And the angel of the Lord found her .

WE told you , that it was ill in her mistress to use her so hardly ; but yet she cannot be justified in her flight . That now remaineth ; and the Point is , That though masters and mistresses be rigorous , Observ . 1. Flight of servants not justifiable , by any hard usage ; having more lawful remedies . Psal. 123.2 . yet servants must not flee away .

A servant is to yeeld both active and passive obedience .

First , Active , in performing the lawful commands of them . David makes it the property of a servant , to look to the hand of the master ; and of a maid , to look to the hand of her mistress , Psal. 123. Thus did Eliezer , the servant of Abraham , Gen. 24. and the servant of Elijah , 1 Kings 18. and the Centurions servant , Matth. 8. he said to one , Go , and he goeth ; and to another , Come , and he cometh ; and to another , Do this , and he doth it . On the other side , it was wicked in Ziba , who , being commanded by his master to saddle the ass , went away , and did it not , 2 Sam. 19. and so in Jobs servants , who , being called , 2 Sam. 19.26 . would not answer , Job 19.

Secondly , there is a passive obedience required of them , and that is in regard of Correction and Reproof ; and that not onely in looks , when they are brow-beaten , as we say , and frowned upon , and that anger appears in the countenance ; but also , when it is in words . Tit. 2.9 . The Apostle chargeth this upon servants , Tit. 2. where he will not have them to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to answer again . Not but that a servant , when he is unjustly challenged , may reply , so he do it seasonably , and modestly ; as we see David did to Saul in the cave , 1 Sam. 24. 1 Sam. 24. But servants must not rashly , spitefully , in a spirit of contradiction : yea , they must patiently rather endure words . Yea , thirdly , if it come to blowes , they must endure it . 1 Pet. 2. Servants , 1 Pet. 2.18 . be subject to your masters with all fear , not onely to the good and gentle , but to the froward , those that be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , harsh and rigorous ; they that will not onely frown and talk , but lay on , and that severely ; for he speaks presently of buffeting . And we see how patiently Joseph endured imprisonment , Gen. 39. Gen. 39.20 . Psal. 105.18 . yea , fetters , and iron chains , Psal. 105. And the Collator tells of a certain religious young man , who , having a blowe given him by his governour , that was heard to the farthest part of the room , where many were assembled , he was so far from murmuring , that he did not so much as change his countenance ; but , holding his tongue , was as modest and humble in his behaviour , as if he had not been smitten at all . Now this patient enduring , is flatly against fleeing , as Hagar did here .

For the Use of this :

Application It meets with divers servants in these times , whose stoutness is such , that they will not endure any kinde of Correction : If it be but in frowns , you shall have them as sowre as their masters and mistresses ; and they will pout , and lowre , and vie with them in this way : If it be in words , they will presently chop Logick , and bandy word for word , without any modestie or sobriety : And if it come to blowes , by no means they will endure this ; they scorn to be beaten , they came not for that end ; and therefore they will struggle and strive with master or mistress ; yea , sometimes , even strike again ; and if they cannot make their party good , then they will run away ; as she here in our Text.

Why , ( will some say ) Why should any one be subject to the unlimited humour of another ? We may be misused , and maimed .

I answer : Where masters and mistresses be unreasonable in correction , Servants flight unlawful . and make a practice of it , it is lawful to seek redress , by means of friends ; and if that will not do , it is lawful to seek to the Magistrate , for his help : but for any ill usage , it is not lawful to run away .

And therefore , in the second place , though it be durus serme to servants , an hard saying , that they must endure correction at the hands of their governours ; they must digest it : And there be many things to help them in the swallowing of this bitter Pill ; divers of them are pressed by S. Peter , 1 Pet. 2.18 . in the former place , 1 Pet. 2.18 , and so forward .

First , he saith , If the punishment be deserved , there is no great thanks in suffering : Quae venit ex merito , poena ferenda ; That mulct is to be born patiently , that cometh deservedly .

Secondly , but if we suffer unjustly , then it is thank-worthy ; and glorious , to be patient .

Thirdly , it is acceptable to God ; and surely he will remember to reward us for it .

Fourthly , he saith , We are hereunto called , vers. 25. Our Christian calling requireth to turn the other cheek , Matth. 5.39 . Matth. 5. to give place to wrath , Rom. 12.19 . to overcome evil with goodness , vers. 21. And if Christians must shew such patience to all men , even to their equals ; how much more , servants to masters ?

Fifthly , he maketh servants , by this , conformable to Christ , who being reviled , reviled not again ; and suffering , threatned not , but committed himself to him that judgeth righteously .

There may be added to all this , sixthly , that a servants patient enduring of correction , may be a means ( through Gods mercy ) to work the ster to more mildness and greater gentleness for aftertimes ; whereas sullenness and impudence doth more incense and harden him ; and maketh him upon the next occasion , more violent . Greg. lib. 1. dialog. Saint Gregory commendeth one Libertinus , who having a stool thrown at him by his Abbot ( with which his face became blew and swelled , ) he took it so patiently ( confessing it to be his own fault and not his masters cruelty ; ) which patient carriage of his , so wrought upon the abbot , that he became a very milde man ; and so saith Saint Gregory , humilitas discipuli , magistra facta est magistri , the patience of the schollar became the successful instructor of his hmaster

Lastly , let it be remembred by servants , that when upon correction they flye away , they add but one sin to another ; and if they think to be revenged on their masters this way , it is worse ; and what a poor revenge is it , to hurt ones own soul , to be revenged on another ! this was the practice of Thamar towards her father in law . Fearful it is , when we will revenge our selves ; nay hurt our selves , yea our souls , to hurt anothers body ; such wrath worketh not the righteousness of God .

One other Use of it :

And that is to us all ; we censure servants for impatience under their corrections ; I would we would reflect upon our own carriage towards God , when we are in the way of sin ; we are told of the judgments of God that will inherit it , we regard it not , we will do what seemeth good in our own eyes ; and yet , when we suffer for it , we murmur , and repine , and take on , as if we had hard measure : we are apt to expostulate with God , why am I thus ? and wherefore is this come upon me ? and our hearts boyl up with tumultuous and discontented thoughts against him . Thus what we finde fault withall in servants , we practise in our selves ; we despise Gods comminations , and yet are vexed when we suffer for our transgressions ; we might have prevented it , and yet angry when punished for it . But more of this hereafter .

We come now to the third part of this Chapter , from the beginning of the seventh Verse , to the fifteenth ; wherein is contained the Angels meeting with Hagar , being fled from her mistress .

Secondly , his questioning with her about the cause of her flight .

Thirdly , the direction he gives unto her , upon the discovery of that cause .

Fourthly , his prediction concerning the childe that she went withal .

In the first of these ( laid down in the seventh Verse ) we may observe two things .

First , that the Angel of the Lord found her .

Secondly , where he found her ; by a Fountain of water in the wilderness ; by the Fountain in the way to shur .

S. Chrysostom on the place . For the former , that the Angel found her ; Saint Chrysostome would have us here observe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; the kindness of God , that he overlooks not , or despiseth any : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 though she were but a servant , yet ( saith he ) this was not , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not so much in regard of her , as of just Abraham , by whom she was with childe ; God would take care of her , out of respect to him ; and this is a truth , Observ . 2. Wicked persons oft fare the better for their relation to the righteous . That the servant fares the better for the masters sake ; and the childe , for the fathers sake .

God is good to Solomon for Davids sake , yea to Rehoboam : yea even to Hezekiah long after ; for he faith , he will defend Jerusalem , even for David his servants sake ; the whole company for one good mans sake , as we see in the ship where Saint Paul was , Act. 27. A neighbour , for a neighbours sake ; and as spiteful as the wicked of the world be , against the Godly that come amongst them ; and as desirous as they are to be rid of them , they fare the better for them ; and were it not for their sake , they should be soon be consumed : and whensoever God shall gather these flowers , the weeds will soon be rooted up ; whensoever he removes these pillars , the building will be ruined . Application When Lot is gone out of Sodom , we know what followeth : it might make the wicked so wise as to make much of godly people , for whose sake they fare the better ; they are pledges of their peace , and the pawnes of their tranquillity , when they persecute and hate them ; they , like mad men , wrong their best friends , and they cut off the right hand with the left ; and they hasten but their own judgment , by seeking to extirpate them ; they are a blessing wheresoever they come ; by their presence , by their prayers , they do good , and stand in the gap to divert Gods wrath . But I stand not upon it .

Observ . 3. Of the good offices the good Angels do us : touching guardian Angels , and the duties we are to return them Psal. 34.7 . and 91.11 . The Angel of the Lord found her . If this were a created Angel , we see what good offices those blessed Spirits do for men .

First , they doe reveal things unto them , as we see in Daniel , and Saint John in the Revelation ; and so to Saint Paul , Act. 27.

Secondly , they direct men what they shall do , as we read the Angel did Philip , Act. 8.

Thirdly , they protect them from danger , they pitch their tents about Gods people , as we read , Psal. 34. and Psal. 91 and they carry them in their hands , that they hurt not their foot against a stone .

Fourthly , they bring them out of danger , as the Angel did Saint Peter out of prison , Act. 12.

Fiftly , they comfort them after troubles , as we see Luk. 22.

Sixthly , they revenge them on their enemies , Exod. 12. and so the Angel of the Lord slew in the Hoste of Sennacherib , an hundred four sure and five thousand in one night .

Seventhly , they convey the souls of Gods people to happiness , as the Angels carried the soul of Lazarus into Abrahams bosome , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( saith Saint Chrysostom ; ) and a sweet burthen too , S. Chrysostom . an acceptable service unto them ; yea they take care of their dead bodies ; as Moses : there was a contestation between Michael and the devil , about the body of Moses . In a word , they are ministring spirits sent forth to minister for them that shall be heires of salvation , Heb. 1. It is not to be said what good offices they do for Gods people , Heb. 1.10 . both privately and positively .

For the Use of this :

First , Application it lets us see the happy and honourable condition of Gods servants ; David having said , Psal. 34.7 . that the Angel of the Lord pitched his tent about them that fear him , he addeth , Verse 8. Taste and see how gracious the Lord is : to wit , in allowing of his children so glorious an attendance . It is accounted a great matter of state in the world , to have a large train of followers , in silks and gold chains ; alas , this is but beggary to the attendance of Gods people . It was a great favour to poor Mordecai , to have Haman the Kings favourite to wait upon him when he rode through the city ; what honour then for a poor man that is the childe of God , to have those glorious sons of the morning , those 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( for so they are called ; ) those gods to wait upon him ? the very little ones have their Angels , Mat. 18. Mat. 18.10 . and Solomon in all his magnificence and royalty , S. Bernard , super Psal. 91.11 . was not like one of these : Saint Bernard upon the Psalm 91. Qui habitat , loseth himself in this meditation upon those words ; He hath given his Angels charge over thee : Quis ? Quibus ? de Quo ? & Quid mandavit ? Who ? to whom ? concerning whom ? and what is it that is here commanded ? Deus mandavit , & Angelis suis mandavit , & de te homine mandavit , & ut custodiant te in omnibus viis mandavit : Domine Quid est homo ! 'T is God that hath commanded , that hath commanded his own Angels , his Angels concerning thee , I , and to keep thee in all thy wayes ; Lord what is man !

Secondly , this should be a comfort to Gods people in regard of those many afflictions that they are like to meet withal in the world ; they have a good guard . The question concerning guardian Angels . It hath been a question much disputed , whether every man hath his particular Angel . And it cannot be denyed , but that most of the Greek Fathers , and many of the Latine , and all the Schoolmen ; yea , and some of the late writers , and those of the Protestant party , have gone this way : taking encouragement from Mat. 18.10 . and Saint Peters Angel , Act. 12. but what should we need to trouble our selves about it , when not onely one , but many Angels , wait upon every childe of God : And they are all ministring spirits , sent forth for their good : there is comfort then in this : it is true , we see not these good Angels our guardians ; no more do we the evil ones : and yet we doubt not , but they are ready to do us hurt ; why then do we question the good done to us by the other ? If our eyes were opened , 2 Kings 6. as Elisha's servants were , 2 Kings 6. we should see , that there are more with us then against us .

Thirdly , let us carry our selves fittingly , in regard of those glorious spirits that are still about us . Saint Paul adviseth the women to carry themselves decently in the Church , 1 Cor. 11.10 . because of the angels , 1 Cor. 11. If we may grieve the Spirit of God by our evil conversation , Ephes. 4.30 . surely we may grieve these blessed spirits : If they joy at our conversion , Luke 15.10 . Luke 15. they must be grieved with our badness ; and we may make the service they do us , tedious unto them ; yea , for them going .

I know , we may do too much to the Angels , and that is , in adoring them , in invocating them , and making our prayers unto them ; a thing condemned in Scripture ; and so in the ancient Councel of Laodicea , Ne adoremus Angelos , We may not worship Angels . Their jugling tricks of adornemus Angulos , will not fit their turns ; Let us adorn the corners of the temple : Binius Concil. In the Greek , it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Binius cannot but acknowledge it Angels , ( though he put Angulos , in the corner , as a different reading . ) Again , they are servi Dei , the servants of God , and may not have their Masters honour : Nay , they are conservi , our fellow-servants ; and upon that ground , the Angel refused adoration from Saint John , Rev. 10. Rev. 10. Now , as I say we may give them too much ; so we may give them too little , while we will not shew our reverence unto them , by an holy carriage ; but distaste them , S. Basil , in Psal. 34. by our prophaneness . Saint Basil saith , upon Psal. 34. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : As the smoke driveth away Bees , and noisom smells the Doves : so will our sins profligate and put to flight these guarding-Angels .

Fourthly , let us learn of the glorious Angels , that as they are willing to serve us , so we should be willing to do good offices for our brethren ; and though we be above them in place , yet to serve them in love . Thus we , that look one day to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the angels , should be like them in This. Yea , we have a greater example , and that is from the Son of God himself , that emptied himself of glory , and came as lowe as the form of a servant , and stooped as lowe as the Cross , to do us good . If he had stood upon his dignity , where had our Salvation been ? Therefore , Let the same minde be in us , that was in Christ Jesus .

Observ . 4. Gods Omnipresence , and mans vain concealments . Some do think , that this was no created Angel , but the Son of God himself , the second Person in Trinity ; who did , in the Old Testament , appear oftentimes to holy men . And the reason of this conceit is , because he saith , vers. 10. I will multiply thy seed exceedingly ; which is the work of God , and not of any creature . But this is no convincing argument ; for such words might be put into the mouth of a created Angel , as speaking from God . But be it so , that it was God himself that found Hagar , it will help us to this Observation , ( as one hath it upon my Text ; ) God can finde out people in any place .

For , saith my Author , Abraham , no question , after he missed her , ( out of his love to her , especially to the childe she went withal ; and , it may be , out of worse , for the scope that he had given to his passionate wife ) sought for her in every corner , but could not light on her : Though he could not , yet God findeth her ; being in all places , nothing can escape his eye and observation . Am I a God at hand , and not a God afar off ? Jer. 23. The Rabbins call him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Jerem. 23.23 . The Place , by way of excellence ; or , Place : not that all things are in him , ut in loco , as in their place ; but that he fills all places . And another saith , He is a Sphere , whose Centre is every-where , Gods Omnipresence . and his Circumference no where . He is intra omnia , & extra omnia ; supra omnia , & infra omnia , saith Saint Gregory : Within all things , and without all things ; above all , and beneath all things . It is true , he is sometimes said to come unto a place , and to depart out of a place ; and to descend : but we must know , this is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( as the Greek Father saith ) a condescension to our weakness ; for he changeth not place , who filleth all places : but it is to be understood of the manifestation of himself , by the effects of his Mercy or Anger ; and so , onely , he is said to come or depart .

Now for the Use of this :

It should teach us all , to take heed of sinning against God , Application upon hope to convey our selves from him . Whither shall I go from thy Spirit ; or whither shall I flee from thy presence ? Psal. 139. Psal. 139.7 . &c. If I ascend up into heaven , thou art there ; if I make my bed in hell thou art there : if I take the wings of the morning , and dwell in the uttermost parts of the sea , even there shall thine hand lead me , and thy right hand shall hold me . If I say , Darkness shall cover me , even the night shall be light about me ; yea , the darkness hideth not from thee , but the night shineth as the day : the darkness and the light are both alike to thee . Men may by flight escape the judgement of men ; but they cannot escape Gods hand : As he is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , many-handed ; and heavie-handed ; so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , long-handed , and can reach us at the greatest distance . Jonah thinks he hath dealt subtilly , in getting into a ship , and going to Tarshish : but God knows his flight , and overtakes him . It is a strange infatuation of mens mindes , that they should think they can either conceal their evil facts from Gods knowledge , or their persons from his punishment . It seemeth to be the thought of those wilde ones in Job , and the ancients in Ezekiel : But it is a foolish thought ; for , Ezek. 8. all the ways of men are before the eyes of the Lord , ( say both David and Solomon ; ) he knoweth all their natural , all their moral actions ; and he needs no information , for that which is done in the most private cabinet , or darkest vault . And for mens persons , they are not hid from him : Thine hand ( saith the Psalmist ) shall finde out thine enemies ; Psal. 21.8 . and thy right hand shall finde out those that hate thee . And therefore I renew mine Exhortation .

Let us stand in awe , and sin not : for if we sin , upon a presumption that we shall conceal either our actions or persons from God , it is a forlorn hope ; our iniquities will finde us out , ( as Moses told the Beubenites : ) and we that have sinned secretly , may ( perhaps ) be punished openly , in the eye and observation of others .

The second thing is , the place where the Angel found her ; In the desert , by a fountain . A great way had this poor woman wandered ; and , after a good while wandering , the Angel meeteth her . He could have met with her , and spent that reproof upon her which afterwards he doth , quickly after she removed from Abrahams house , in the beginning of her flight : but he letteth her alone ( saith Musculus upon my Text ) for a certain time , Musculus in locum . till her proud stomack was a little come down , and that now her necessity had abated her spirit , and that she began to bethink her self : What , have I ( for a few blowes , for which I cannot say but I gave the occasion ) cast my self into this exigent ? Am I in a place destitute of comfort and relief ? What shall become of me ? I shall either be a prey to wilde beasts , or else perish with famine .

Observ . 5. Affliction bringeth in more guests unto God , thou doth Prosperity . Jer. 4.24 . God oftentimes spareth dealing with people for their faults , till they be a little pinched with the effects of their own errour .

For , while they are in their heat , they have no ear open to instruction ; but when they smart a little , then they will be docible . Jerem. 2. the people of Israel are compared ( by the Prophet ) to a wilde ass used to the wilderness , that snuffeth up the winde : In her occasion , who can turn her away ? They that seek her , will not weary themselves ; that is , they will hold it vain to run after her : but in her moneth they shall finde her . So the people were so impetuously set upon their lusts , that there was no speaking to them ; all admonitions and threatnings were spent in vain upon them : but yet in their moneth , when they should come to be in pain with that which they carried in their womb , they would then be more pliable to instruction . Job 33.14 , 15 , &c. Elihu saith , ( in Job ) that God speaks once and twice unto men , and they perceive it not ; in a dream , in a vision of the night . Those be easie ways , Chap. 33. but then , vers. 16. He openeth the ears of men , and sealeth their instruction : that is , he dealeth with them by way of correction , and so openeth their ears : and the reason of this , he giveth in the next verse , to be the abatement of mens pride : their proud hearts must first down , and then they will lend an ear ; and , as it followeth , vers. 22. When the soul draweth neer to the grave , then is the messenger of peace gratious unto him . When Israel is in her jollity , Hosea 2. Hos. 2. she will hear of none but her wanton lovers : but being a little punished , and finding thorns in her way , then she saith , She will return unto her first husband ; for then it was better with her then now . Hosea 5.10 . So , Chap. 5. God saith , I will return unto my place , till they acknowledge their offence , and seek my face : in their affliction , they will seek me early . And the next words are , Come , let us return unto the Lord ; for he hath torn us , and he will heal us . How mad was the Prodigal upon the satisfaction of his voluptuous humour . No thought of father , or fathers house , till all was spent : But when he came to be pinched with famine , then he began to think of returning . When Paul was in his full carreer , there was no talking to him ; he was mad upon his way , as himself saith : but being thrown from his horse , he trembled , and was astonished ; and then he began to listen : nay , God suffereth him ( for the more mollifying of him , and fitting his heart for the impressions of his grace ) to be three days in terrour of minde , without use of his eyes , without sustenance .

For the Use of this :

Let us acknowledge the wisdom of our good God , Application in dealing with us : He sees our disposition , how , in our jollity , we hearken not unto him ; we forget both him and our selves : and therefore he changeth his hand , and suffers us to come into some straight , before he will parley with us : yea , it may be , he lets us continue a good while in perplexity ; for upon the first laying on of the rod , it may be , we will stamp and chase ; but when it still lies on , and ( like the bird caught ) we struggle but onely to our further entanglement , we lie quiet , and then our spirit comes down , and God may have some reason at our hands . It is like enough , that this Hagar in our Text , when she broke from her mistress , came away in such a passion , that she cared not what became of her , rather then stay there ; and her mistress should see how little she cared for her service : But by that time she is bitten with weariness and want , she becometh more pliable . God knoweth how to take down the stoutest stomack : and though they storm and rage , ( when touched by him ) and be like a wilde ball in a net , Isai . 51.20 . Isai . 51. yet he will humble them at last . When one hath struck a great fish , he plungeth and flounceth : well , the Angler gives him line , and lets him weary himself , even till he may be taken up with the hand of a childe . And let us all learn to submit to Gods courses ; let him do with us what he will : let us be content that plaister lie on , ( though it smart ) till it have done the work . We must be softened , before we can be moulded . God is the Physitian and Healer of his people , and he knows the fittest means and season for redress .

Again : He found her by a fountain of water in the wilderness . See , Observ . 6. Such is Gods goodness , that his mercies are still interwoven with extorted judgements . ( saith my Author ) In deserte reperit fontem , she findes a fountain of water in the desert . She was weary and thirsty , in this vast and uncomfortable solitude ; and now she findeth a fountain to refresh her : And what could be more acceptable to her , at this time ? This is the goodness of God , that in the midst of anger , he remembreth mercy , Hab. 3. He correcteth in judgement , not in fury , Jer. 10. Hab. 3.2 . Jer. 10.24 . Though this woman deserved to have tasted more deeply of that cup , yet God mingleth some comfort with it : In measure will he debate with his children , Isai . 27. Mercy lays hold upon his Justice , Isai . 27.8 . and suffereth not his whole displeasure to arise . All the ways of God are interweaved with mercy ; yea , the very damned in hell finde this : Application for though a greater judgement could not befal them , extensivè , in regard of continuance , ( for it is everlasting ; ) yet , intensivè , he could lay more upon them : he could lay more upon them then they suffer .

Secondly , we may observe again ,

Observ . 7. God can supply comforts unto the most desolate places and cases . That God is able to furnish us with comforts , in the most desolate places : and when men think their case most dark and desperate , he can make light break out . In deserto fons ; a fountain even in the desart .

When Jacob is full of grief , and lieth in the open field , and hath heaven onely for his canopie , and an hard stone for his pillow ; God refresheth him with a sweet vision . Joseph is sold into Egypt ; and yet , even there , he findes good entertainment : and when he is cast into prison , there also he findes favour : And he findes cause to call his first son Manasseh , because God had made him to forget his trouble ; and his second , Ephraim , because God had made him fruitful in the land of his affliction . When Moses is exposed to Nilus , there is one takes him up , and gives him a liberal education . When Elijah fainteth under the juniper-tree , 1 Kings 19. there is meat provided for him , 1 Kings 19. Did the children of Israel want any thing , in the vast wilderness ? There is a fourth to the three children , even when they are in the fiery furnace . S. John , in the place of his banishment , hath his Revelations . How many of us have found friends , where we least looked for them and comforts , where we least expected them !

Application And therefore , let none of us distrust the care of a good God , who can furnish out consolations , in our greatest perplexities ; and can give us that which shall sweeten our bitter Potion : he that can give honey and water out of the stony rock ; he that can make a dry stock bloom , and blossom , and bring forth ripe fruit : Why then do we doubt , O we of little faith !

There is yet another thing : By the fountain , in the way to Shur ; which ( as S Jerome observeth ) was directly in the way to Egypt , her own country . So that Expositors do collect , that , by her taking this way , she was purposed to return to Egypt , and so to renounce the true Religion that she had embraced ; and so , Sus ad volutabrum , ( as the Apostle saith ; ) The sow to the wallowing in the mire . And here we see , Observ . 8. The fearful events of Discontentment ; with the Christian remedies thereof . What fearful events of discontentment there sometimes be .

She was so vexed at the sharp correction of her mistress , that she is not onely neglective of her body , what misery that come into ; but regardless of her soul , that she is ready to relapse into her old way of Idolatry .

This is too often seen : When people are discontented , they take strange courses . Saul is so vexed that he hath no answer , by Urim , nor the Prophets , that he runs to the witch of Endor for counsel . David is so discontented at Sauls continued pursuit of him , that he casteth himself among the Philistims ; which ( if God had not been the more merciful ) had been the next means of his confusion . Jacob is so discontented for the loss of Joseph , that he will not be comforted : And so Rachel , for the loss of her children , Jer. 31. Tamar , out of a discontent ( as I told you before ) maketh her self a whore , Jerem. 31. to be revenged of her father in-law ●●●hophel is discontented to see his counsel rejected , that he goes home , and hangeth himself . And how many ●●d instances have we had , in the like kinde ! People , upon discontentment , and some sharp affliction , have laid violent hands upon themselves . And for that particular of apostatizing from the Faith , Tertullian . Tertullian saith of Valentinus , that missing of a Bishoprick , he took it so ill , that he set on foot his desperate Opinion . And so Julian , ( against whom S. Augustine writes ) Theodoret saith , S. Augustine . Theodoret. being discontented for missing of the like preferment , turned Pelagian . And upon the same ground , we have known , in these later times , both Clergie-men and Lay-men , to turn Papists . And Theodoret telleth us , how Arrius , out of his envie and discontentment at the preferment of Alexander , that good man , set on foot his devilish Tenet against the Consubstantiality of the Son with the Father .

The Use is this :

That we pray to God for his grace , Application that we may bear afflictions patiently : for if they work upon us too deeply , the devil is a subtil adversary , and ( as the sons of Jacob did by the Sichemites ) he will fall upon us while we are sore ; he will bring all our sins to our remembrance , and aggravate them by all possible circumstances ; and he will do what he can , to make us injurious both to our bodies and souls . God knows , we are too much flesh , the best of us ; and when our sins and afflictions make too deep impressions in us , Satan hath such a fast friend of the flesh , that they joyn hands together , and put us on to that which is both against Reason and Religion . Yea , let Ministers and others speak unto them , it is with them as with the children of Israel , when there was an improvement of their vexation , Exod. 6. Exod. 6.9 . They hearkened not to Moses , for anguish of spirit , and cruel bondage . We grow careless , and care not what door we go out at , what issue comes of it . Oh that we could but admit of these thoughts in our afflictions : Who are we , that we should not sometimes have occasion of discontentment ! And why should we look always to fail with winde and tide ? Are we better then our fathers , and others of Gods people ? 2. Have we not deserved that God should change his hand ? 3. Hath not God the chief stroke in all afflictions ; and dare we murmure against his dispensation ? 4. Hath not he promised , that if we patiently submit to our trial , and accept of the punishment of our iniquity , ( as the phrase is , Levit. 26. ) he will do us good ? 5. Levit. 26. Is this the way to cure our grievances , to run into further evils ; and because the body is afflicted , to hurt the soul ? Is not this , when God hath made us sick , to make the devil our Physitian ? Oh let us in patience possess our souls , Kiss the rod , and wait the issue which God will give to our temptation .

Preached , Novemb. 9. 1641.

THE ELEVENTH SERMON . GEN. 16.8 . And he said , Hagar Sarahs handmaid , whence camest thou ?

HAving shewed where the Angel found Hager ; now we come to that which he said unto her : and it containeth ,

First , matter of question .

Secondly , of admonition .

Thirdly , of prediction .

In the first we have ,

First , a compellation of her , by her name , Hagar .

Secondly , by her condition , Sarahs maide : and a double question , whence camest thou ? and whither goest thou ? and then followeth her answer , upon which comes in his admonition , or correction .

To begin with the first , And he said unto her . Have Angels tongues ? Saint Jerome did a little too hard press that place , 1 Cor. 13. Though I speak with the tongues of men and Angels , and would have them men as Angels to have tongues ; 1 Cor. 13.1 but on the 1 Cor. 13. he seemeth to acknowledg in the Apostles words only an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a supposition or concession , a Si quae sint Angelorum linguae ; if at least Angels have any tongues : some conceive the Apostle to use that phrase by way of excellency , ( as if he should have said , ) though I were of the most excellent elocution , and had even an Evangelical expression , and had not Charity , it were nothing ; which well suiteth with a like phrase in the 78. Psal. 78.25 . Psam . Man did eat Angels food , speaking of Manna : not that the Angels do feed upon meat , but that Manna was so excellent , that it was fitting for no less then Angels : certain is is that they are Spirits , and spiritual substances , and have no tongues ; we might as well give them hands : and 91.10 , 11.12 . because it is said , Psal. 91. He shall give his Angels charge over thee , to keep thee in all thy waies ; they shall bear thee in their hands : or eyes , because it is said , They alwaies behold the face of God , Mat. 18.10 . Phil. 2.10 . Mat. 18. or knee , because it is said , Phil. 2. That every knee shall bow , of things in heaven .

Well , it will be then asked , how this Angel did speak to Hagar ?

And it is answered , in corpore assumpto , in a body assumed , that was framed for him for this negotiation : in such bodies assumed Angels did truly and really sit down , and walk , and remove from place to place ; did truly eat meat set before them , and did truly speak , so that their words were audible and intelligible to those with whom they had to deal ; though there be great dispute , de colloquio Angelorum inter se : how one Angel doth communicate his conceptions unto another ; yet there is no doubt made of the truth of imparting themselves to men and women in bodies assumed . That which may be observed hence , is that which we touched but in one word , the last time ; and that is ,

The condescention of the Angels to the service of man , for his good . Observ . 1. The condescention of the Angels , and how they conversed here with men .

For it is not , by far , so much for the greatest noble-man , to put on the habit of the meanest serving-man ; as for those glorious Spirits ( the sons of the morning ) to assume an humane body ; and why should we think much to abate of our height , and descend from our altitude , and be serviceable to others ? The wife of Theodosius , lib. 12. cap. 24. ( as Nauclerus tells the story ) did not think it any disparagment unto her , to go 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , into the Hospitals , and there not only to touch the pots , and taste the broths of the diseased , but to hold the pots unto them , yea with her own hands to do 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to do all offices of maides and servants : and the like might be found in those noble women that Saint Chrysostome mentioneth , Procula , Pentodia , & Sylvania , who thought not much to wash the feet of the Saints ; and held those feet more honourable , then the heads of the prophane . Again , the Angels in assuming bodies , and so speaking and conversing with them , did comply with mens necessity ; for if the people could not look upon Moses , when God put that splendour upon him , till he vailed himself ; men could endure much less , the glory and splendor of Angels , if they were not cloathed with a body : when they have thus appeared , it hath striken a great terrour into people ; Gideon thought verily , upon the appearing of the Angel unto him , he should dye , Judg. 6. and so thought Manoah the father of Samson : Judg. 6. and 13 and when the Angel Gabriel cometh to the blessed Virgin , he is fain to begin with fear not , Luk. 1. and so to the shepherds , Luk. 1.30 . when the Angel of the Lord appeared unto them ; The glory of the Lord shone round about them ; they were sore afraid : and he is fain to say unto them also fear not , Luk. 2. and 2.9 10. So when the Angels stood by them in the shape of men , in shining garments , they were afraid , and bowed down their faces to the earth , Luk. 24.5 .

Now to shut up this point :

If the sight of an Angel be too excellens sensibile , Application too excellent an object , which we say , destruit sensum , that it destroyeth the sence ; how unable should we be to behold God! we should be oppressed with his glory . When Peter saw that glory of Christ in the transfiguration , he spake he knew not what , and was sore afraid , Mark . 9. Mark . 9.6 . Moses his request was , to see Gods glory : he answereth him , that no man can see his face and live ; yet he gratifieth him so far , as to see his back-parts , being put into the clift of a rock , and with an hand upon his face . All which intimateth the imperfect sight we have of God in this life ; and how unable we are to behold his full glory : Oh let this work us to a reverence and fear of this great God , and to stand in awe of him , and not to sin against him ; for if he be full of glory to those whom he loveth , how fearful shall his presence be , when he cometh in wrath to be revenged of men ! no wonder though they then desire the hils to fall upon them , and the mountains to cover them from his sight .

But to come to the compellation :

First , he calleth her by her name , and then he mentions her condition ; he knew her name , and he knew her state .

Observ . 1. The great perspicacy and knowledg of the Angels , yet limited : and how far inferior unto Gods . S. Augustine . Great is the knowledg of Angels . What by their sublime reasons , and experience . Secondly , what by their own observation . And thirdly , what by Gods revelation unto them .

The schoolmen , from Saint Augustine , ascribe to them a twofold knowledg : Matutinam & vespertinam , the morning and their evening knowledg ( the one farr exceeding the other , ) they dispute subtilly of their knowledg of all individual things ; of the mysteries of Grace ; which the Apostle saith , they desire to look into : of the several actions of men , and things that fall out in the world ; I dare not follow them in their way , neither would it be to your edification to acquaint you with their niceties ; let it suffice us , that the Angels are of great knowledg ; the Philosophers could call them Intelligences ; they are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , scientes , creatures of knowledg and Dionysius saith , they have , Deiformem cognitionem , a knowledg that though it come short of Gods knowledg , yet it cometh neerer by farr unto it then the knowledg that men have , though they be never so understanding . 2 Sam 14.20 . The woman of Tekoah saith to David , 2 Sam. 14. My Lord the king is wise , according to the wisdom of an Angel of God , to know all things that are in the earth . The Angel of the Lord that appeared to Moses , calleth him by his name ; Exod. 3. and so doth that Angel that was sent to Daniel , call him by his name ; and so doth that Angel that came to the blessed Virgin , Act. 10. Luk. 1. so doth another Angel call Cornelius by his name , Act. 10. and he tels him of the house of Simon the Tanner at Joppa , where Peter lodged . And that Angels know , and observe the actions of men , is plain by that which the Apostle hath , 1 Cor. 11. 1 Cor. 11. where he wisheth women to carry themselves orderly in the congregation , because of the Angels .

The Use I will make of this , is only thus much ; that if the knowledg of Angels be so great , Application how great is the knowledg of God! He knows the names , and conditions , and actions of all men , He calleth the starrs by their names ; he knoweth all men , Universos ac si singulos , all men as well as any one singular man ; yea he knoweth more then any Angel can do ; not only our down-sitting , and uprising , but our thoughts , and those 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , long before they be minted , as David saith , Psal. 139. and so , Deut. 31.21 . Psal 139.2 . Deut. 31.21 . I know their thoughts even now ( saith God ) what he will do , before I bring him into the land which I sware . And if Angels or Men may come to know the thoughts of men , yet there is a broad difference between Gods knowledge and theirs : For ,

First , he knoweth them of himself ; they , by revelation from him : So Samuel could tell Saul all that was in his heart : 1 Sam. 9.19 . And Elisha could tell Gehazi what was in his hypocritical heart , 2 Kings 5. 2 Kings 5. And Saint Peter could discover the hypocrisie of Ananias and Sapphira , Acts 5. And there were those , in the Primitive Church , that had the spirit of discerning , 1 Cor. 12.9 . But that phrase of the spirit of discerning , sheweth , that they discerned not mens hearts , of themselves ; but by the special work of Gods Spirit : so that if they had not plowed with Gods heifer , they had not known the riddle . But now , God knoweth the retired thoughts of men , of himself .

Secondly , God onely knows the hearts of men certainly ; others , onely conjecturally . Counsel in the heart of a man , Prov. 20.5 . ( saith Solomon ) is lik deep water : but a man of understanding will draw it out . Natural wisdom and sagacity , is like a bucket let down into a Well , to bring up the water of it . But this is but ghessing , in comparison of Gods knowledge , which is certain and exact .

And should not this now teach us to beware of Hypocrisie ? Application Psal. 12.2 . of having 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the Hebrew phrase is ; of being 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( as Saint James calleth it , ) being double-minded , of halting before God ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Heb. 4. All things are naked , and dissected , Heb. 4.13 . and anatomized in his presence . Though we may impose upon credulous men : ( Absalon may blinde his fathers eyes , with pretending the paying of his vows in Hebron ; and the people may be conceited well of Jezebel , when she proclaims a fast ; and Jehu may make Jonadab believe , that he is full of zeal for the Lord of hosts ; and the wise-men may think , that Herod doth truely intend to worship Christ : ) Yet God knoweth what a treason Absalon is plotting ; what a murder Jezebel is contriving ; that Jehu's heart is not upright ; and that Herod intends not servire , but savire ; to worry , and not to worship him . He cannot be deceived with a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a form of godliness : 2 Tim. 3.5 . hypocrisie he hates as hell : hypocrites shal have the lowest place , and the hotest therein : the wicked servant shal have his portion with hypocrites . If we be sincere , God will bear with many imperfections , as we see in Asa : but if we be hollow , though we make never so fair a shew , ( like painted sepulchres ) God sees our rottenness within . We are not hid from our own consciences ; they can challenge us for our hypocritical dealing : and if our consciences condemn us , God will , much more ; and he will twice hate us : for , Dissembled Holiness is Double Iniquity .

In the second place ; he calleth her Sarahs maid . He calls her not ( as Masculus well observes ) Abrahams wife , but Sarahs maid . Herein is couched a secret reproof of her fault : It should seem , she had presumed upon that relation she had to Abraham , being his wife ; and had forgotten her condition of a servant , and therefore hath carried her self insolently and malepertly towards her mistress : And when for that her mistress had corrected her , her stomack riseth against it , and she scorneth to be used as a servant , now she is a wife : But we see , when the Angel reckons with her , he stiles her by the title of Sarahs maid .

Observ . 3. Whatsoever man is , of his own and others ; God is an impartial Judge of all , both men and actions . Whatsoever conceit people have of themselves , and their actions ; God censureth them as they are , and judgeth them with righteous judgement .

The sons of Jacob thought they did well , in revenging the dishonour done to their family by the Sichemites , in the deflowring of their sist●● but the Spirit of God , in the mouth of Jacob , calls it , as it was indeed , cruelty , and cursed rage ; and telleth them , they had dishonoured Religion , and made him and his family noisome to the inhabitants of the land . Saul had a conceit , he should have thanks from God , for sparing some of the Amalekites goods , to offer a sacrifice unto the Lord : but Samuel , from the Lord , stiled his fact , as it deserved , disobedience and rebellion ; and maketh it as bad as the sin of with craft . Jonah thought he had reason for his passion , when God spared Nineveh : but the Lord tells him , He did not well to be angry , ( Jonahs words spoke not that which was right ; ) it was his distemper , that he should cavil at Gods work : and he convinceth him of it by Reason : for , if he would have had his gourd spared , how much more should that populous city be preserved ? Peter thought he spake like a loyal servant , when he disswaded his master from his passion : but Christ censures it , and discovereth Satan in him . The Pharisees were conceited of their own wisdom : but our Lord calleth them foolish and blinde , Matth. 23. Matth. 23. James and John did think they did well , when they called for fire from heaven upon those unhospitable Samaritans : but Christ censureth it in them , and tells them , They did not know what spirit they were of . And when Saul thought he ought to do many things against the Name of Jesus of Nazareth ; then that same Jesus from heaven telleth him , that his zeal was persecution of him , Jerem. 17.9 . in his members . The heart of man is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , deceitful above all things ; and such a guile is in it , that it is apt to think it doth well , and deserveth commendation , when it is worthy of reproof . We are apt to call that Magnanimity , S. Augustine . which is Hastiness and Insolency ; that Studium scientiae , a desire of Knowledge , which , Saint Augustine saith , is a sinful Curiosity : we think that to be Liberality , which is Riot and Prodigality : we think that onely to be Neatness and Cleanliness , which is Pride ; and that a lawful Policie , which is a devilish Matchiavilianism ; that to be Fortitude , which is Fool-hardiness and Rashness ; that to be Thriftiness , which is base Niggardliness , and sordid Covetousness ; that to be Good fellowship , which is Excess and Riot ; that to be Zeal , which is a fiery ; furious , indiscreet Impetuousness and Vehemency , that , in stead of hearing the house , is apt to burn it : those practices of some , Coloss. 2. that seem to express nothing but Humility , the Apostle stileth Will-worship , Coloss. 2. and those doctrines that seemed to rellish of nothing but Mortification , 1 Tim. 4. the Apostle calleth the Doctrine of devils , 1 Tim. 4.

Now then for the Use : Application

This being the guile of our own hearts , and Satan complying with it , who can transform himself into an angel of light , and set a fair gloss upon naughty wares ; we must not relie upon our own judgement , but bring things to the Beam of the Sanctuary , and there weigh them . The Word of God ever giveth right judgement : God seeth not as man seeth , nor judgeth as man judgeth : 2. Cor. 10.8 . and he is onely approved , whom God commendeth , ( saith the Apostle , 2 Cor. 10. )

Secondly , it may be fit for those that have power of reproof of others , when they see them lifted up above that which is meet , to abate the tumour , by remembring them of their condition . He calleth her here , Sarahs maid ; so she had been , nay so she was still , for all she was Abrahams wife . Is a Childe saucie with the Parents ? He must be told , that he is a childe , and must keep his distance . Is a Servant insolent ? He must be minded ; what it is to be a servant . Samuel telleth Saul what he was in his beginning , and how God raised him ; yea , and for the present , he was but tenant at will ; God could turn him out , not onely his government , but his life . And , Psal. 82. Psal. 82. lest Princes themselves should be puffed up with that , I have said ye are gods ; he mindeth them they are but men , S. Bernard . and shall die like men . Saint Bernard was afraid that Eugenius should be puffed up with his high dignity , and therefore he mindeth him , that , in his height , he was Villicus , & non Dominus ; but a Steward , not the Lord of the house ; and therefore must not carry himself as a lord over Gods heritage , as Saint Peter saith : yea , he must ever be subject to the higher powers : for , Qui conatur excipere , conatur decipere ; he that endeavoureth to exempt , endeavoureth to deceive . And thus he would ballast him , that , like a tottering vessel , he should not be overset . Yea , when we see in men a spiritual pride , in regard of inward endowments , we are to minde them of their natural corruption : that Jebusite that will still dwell within them , they are flesh , as well as Spirit ; and , by means of that , if they have laudem , they have Iahem ; their defects as well as their deserts ; and their best actions are imperfect ; and if the Lord should be extreme to mark what is done amiss , they were never able to abide it . And again , to tell them , that , if they conceit too highly of themselves , they are blinde , and poor , and naked , as Christ told the Church of Laodicea : yea , that God is better pleased humilitate in malis , quàm superbia in bonis ; with humility in evil , then with pride in goodness : that he likes better a poor , then a proud spirit ; an humble Publican , then a boasting Pharisee . Thus the pot must be cooled , when it is ready to run over ; and thus must people be told of their defects , when they will vaunt of their perfections .

Yet further :

There being a reproof couched in these words , as you have heard , and so you will finde in the words following : yet we may see , in this milde compellation , it is a Pill wrapt up in Sugar : The Angel doth not take her up in bitter terms ; Now , you Run-away , what do you here ? your proud spirit must needs rise up against your mistress , that had done you so much favour : and when she did chastise you for despising of her , you must take you to your heels . None of this ; but onely , Hagar , Sarahs maid . Certainly , he had respect to that affliction she was now under ; desolate , and destitute of all worldly comfort ; and therefore he would not be rigid towards her . Besides , it may be she had in part recollected her self , and did repent of her foolish carriage , and therefore he beareth the more gentle hand over her . And this is a good example to those that will reprove :

Observ . 4. Rigour and roughness not to be used to those that are already sensible , and humbled for their faults . Gal. 6.1 . That when people are under some pressure , and that they are become , in some measure , sensible of their fault ; they should not be too rigorously handled .

So did Moses , oftentimes , by the Israelites : and so did Samuel by the people : and so did the Prophet by Jehoshaphat : and so did Peter by those he preached unto . It is true , that people are to be told of their sin , and not to be spared for the affliction that is upon them ; nay , that is the fittest time to use reproof ; and if they have some sense of their fault , yet they are to be reproved , that they may be brought to a greater measure of humiliation : but yet it must be done in love ; a man must 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , set in joynt the part that is dislocated , with an easie hand , without bitterness , and foul terms , in the spirit of meekness ; that they may see , their shame is not intended , but their amendment . Nihil tam spiritualem medicum probat , quàm alieni morbi tractatio , S. Augustine . ( saith Saint Augustine ; ) Nothing so proves a man a spiritual physitian , as the gentle curing of anothers maladie . If a man be not his arts-master , he may prove corrosor , in stead of correptor , a consumer , in lieu of a chastiser ; and he may make a new wound , in stead of healing the old ; or else make the old worse .

And for the Use of it :

Application Too many such there be in the world , who ( having no pity of the afflictions that people lie under , nor yet of that sense that they have of their fault , ) flie out in such terms , even Shimei's language : Thou murderer , Thou man of blood , Thou son of Belial : They are so sharp , that they set the soul further off from God , that they should draw neerer to him ; It was the gross fault of Jobs friends , that they had no regard to the heavie load that was upon him , nor yet to the acknowledgement of his righteous dealing ; but rated him , as one that had been an hypocrite all his days , and that he was justly made exemplary . We must not do as the sons of Jacob did by the Sichemites , fall upon them when they are sore , and slay them right out ; but , like the good Samaritan , they must ( finding the man wounded ) pour in wine and oil , and help to cure him . Certainly , the severest Reprehension must be ministred in love and affection .

But to come to the Questions , which are two : Whence comest thou ? Whither goest thou ?

But first , we must know , Observ . 5. Ingenuous acknowledgement often preventeth , still mitigateth punishment . that the Angel moveth not the one or the other , as being ignorant of either : Non ignorando quarit , sed ut responsionem eliciat ; to draw from her an ingenuous answer and confession . And this course hath been often used . God himself saith to Adam , Where art thou ? It is not so much interrogatio , as increpatio ; not so much an interrogation , as an objurgation , ( saith Saint Ambrose ; S. Ambrose . ) a reproof of him : He seemeth to be ignorant , that he may bring him to an acknowledgement of his sin . Where art thou , was not so much ( saith that Father ) In quo loco ? in what place ? as In quo statu ? in what condition : Quo te perduxerunt peccata ? whither have thy sins led thee ? Quod Deus fugis , quem ante querebas ; that now thou fleest God , whom thou didst seek before . And so he dealt with Cain ; he asketh him , Where is Abel thy brother ? Ignorantiam simulat , ut confessionem urgeat , ( saith the Father ; ) he dissembleth his knowledge , that he might bring him to confession . So Elisha questioneth Gehazi , Whence he came : not but that he knew where he had been , and what he had done ; but he would have had from him an acknowledgement of his fact , and the foulness of it , 2 Kings 5. 2 Kings 5. So Peter questions with Ananias and Sapphira , whether they sold the land for so much : not that he knew it not , but that he would have it from their own mouth , that they had done it , and offended in doing of it , and so their acknowledgement might have prevented their punishment .

The Use that I will make of it , is but this :

That seeing God knoweth perfectly what we have done , Application we should be free and full in the confession of our faults ; for hereby we acknowledge God to be omniscient . And therefore , when Joshua would have Achan confess fully , he saith unto him , Josh. 7. Josh. 7.20 . My son's give glory unto God ; and namely , the glory of his omniscience : Thou seest already , that the depth of his knowledge ; is greater then the depth of thy deceitful heart ; confess thy sin therefore unto God , even the whole circumstance of the matter . A malefactor would not conceal any thing from the Judge , if he were certain the Judge knew all .

2. Hereby a man sheweth his dislike of his own evil , and that he favours it not , while he doth not conceal it , but reveal and discover it fully .

3. Hereby a man disposeth himself to the pardon and remission of his fault : for , if we confess , it is just with God to forgive our sins , and to cleanse us from all unrighteousness , 1 Joh. 1.19 . 1 Joh. 1. But on the other side , Solomon saith , Prov. 28.13 . He that covereth his sin , shall not prosper . And we shall see that Job disclaims the covering of his transgressions , as Adam , Job 31.33 . and hiding his iniquity in his bosom , Job 31. The Lazar , to stir compassion in those that pass by , layeth out his sores to the full : So should men confess their sin , and make it as sinful as may be . Annescis quid sit contrahere peccatum , ubi speras remedium ? ( saith Saint Ambrose : S. Ambrose . ) Dost thou not know what it is to contract sin , where thou dost hope a remedy ?

4. Lastly , it is but a fruitless thing , for a man that hath to deal with an All-seeing God , to seek to hide his sin : for he knows it , and can set all a mans sins in order before him . Or to tell them in gross , as Nebuchad-nezzar told his dream ; I dreamed ; so , to say , I have sinned , is vain : for he perfectly understandeth each particular . But I shall have occasion to speak more of this , upon the last clause .

The Questions . But now for the first Question , Whence comest thou ? It is not barely an enquiry from whence she came ; but withal , a secret intimation of the happiness she had deprived her self of , by coming from the place where she was : as if he had said unto her ; What folly was in thee , to leave Abrahams family ! Wert thou not there beloved of Abraham ? though thy Mistress were a little sharp , his affection was able to make a compensation ; and , through his mediation , thou mightst have been preserved from all ill usage for after-times . Hast thou not left the comfort of thy soul ? For thou wert in that family which was the Church of God , and where thou didst enjoy the Ordinances of God , which did serve to build thee up unto salvation : Thou hast , even as Cain , banished thy self from the face of God : for there he is , where his Worship is truely exercised . Again , Art thou not come from the society of godly persons , which is a special contentment to a good soul ? And further , Though thou hadst no care of thy self , yet thou shouldst have been regardful of the childe thou goest withal : for , what hath the poor infant deserved , that it should , through thy passion , be deprived of all the comforts it might have had , in so good a place ? And what wrong hast thou done to Abraham , that did solace himself in thy conception , and comforted himself in the hope of this issue ? We see then , Observ . 6. The want of usual comfort , occasioneth a sensibleness of sin . Gen. 3. The way to humble people , in the sense of their evil , is , to make them know the good they have deprived themselves of , by their irregular courses .

God , in questioning with Adam , Gen. 3. makes him see what an happiness he had lost , by hearkening unto the voice of his wife , and she unto the serpent Satan had told her , that their eyes should be opened , to know good and evil : and so they were indeed ; for they saw the good that they had lost , and the evil that they had plunged themselves into . Samuel laboureth to bring Saul to remorse for his fault , by shewing unto him how he had lost himself out of Gods favour , besides the loss of his Kingdom . And so Jeremiah worketh upon the people , Jer. 5. he telleth of the former and later rain , Jer. 5.25 . and the fruitful seasons that they had formerly had : but their iniquities had turned away these things , and their sins had withholden good things from them , vers. 25. What is the reason that Israel returneth to her first husband ? She remembreth , that it was better with her , while she continued with him : By wandering , in her affection , toward strangers , she found the miss of the comforts she formerly enjoyed , Hosea 2. Hosea 2.7 . And the Prodigal began to be humbled , when he thought of the abundance of his fathers house , and how fully he fed there , where the very hired servants have bread enough , Luke 15. The Church of Ephesus , Rev. 2. Luke 15. Revel. 2.5 . is wished to remember from whence she is fallen , and to repent . The liberties that Gods people had enjoyed in Jerusalem , humbled them , insomuch that they say , Psal. 137. Psal. 137.1 . By the waters of Babylon we sate down and wept , when we remembred Sion . Miserrimum est , fuisse foelicem ; the most miserable thing in the world , to have been happie .

And therefore for the Use :

Let this be practised , to bring men to be humble ; Application let us make them sensible of what they have lost . I dare appeal to the sad experience of many a Christian , who having been carried into some evil course , by the strength of tentation , and there kept by the power of Satan ; how , when he hath come to recollect himself , he hath mourned for the comfort he hath formerly enjoyed : he apprehended Gods favour ; now he seeth his face clouded towards him : he had joy in his spirit ; now there is heaviness : he took delight in God service ; now he is dead unto it : he could come with boldness to the throne of grace ; now he is afraid to appear before God : he had peace in himself ; now nothing but disturbance . Had he not known so much of Gods comforts , this present state could not have been so troublesom ; but now he mourneth and weepeth , and crieth out , with David , to be restored to his former joy , and he will never more return to folly .

The second Quere is , Whither goest thou ? What way canst thou make for thy self , in this desolate place , in this vast wilderness ? Nay , certainly the Angel knew that she was minded to return into Egypt , her own country ; and therefore , in the Quere , he would insinuate the danger that she casts her self into : as if he had said , Thou hast ill provided for thy body , by thy forsaking of thy mistress house : for there is nothing to be expected here , but hunger and death : But thou hast worse provided for thy soul . Hast thou left the Church of God , to return to that wicked place again ? Wert thou in mercy rescued from that idolatrous country , to return to thy former vomit . Dost thou mean to ruine both body and soul together ?

They that will draw people from their ill counsels , Observ . 7. The discovery of torments , the best disswasion from evil courses , as the courses . must acquaint them with the fearful issues of them .

So did Noah by the old world , and Lot by the Sodomites : so did Moses by Gods people ; laid before them all those judgements that should inherite their transgression . So did Jonah by the Ninevites ; and the rest of the Prophets , to those to whom they preached . So did the Baptist tell them of the wrath to come , and that every tree that brought not forth good fruit , should be hewen down , and cast into the fire . So did the Apostles make their hearers see , that if they persisted in their wicked courses , their souls would be everlastingly lost .

For the Use of it :

Application You must give us leave , ( that are the Ministers of God , and his Angels , in our way ) to acquaint you with the fearful conclusion of your sinful premises . It is not onely your body , and estate , and name , and good of wife and children , and family , that are in danger ; but your precious souls ; they are in the high-way to be lost , by your walking in the broad way , the leadeth to destruction : And how lost ? Non ut non sint , sed ut semper male sint , S. Gregory . ( saith Gregory ; ) Not that they should cease ; ( annihilation were , in that case , a felicity ; ) but be for ever miserable .

You love not to hear of this black train of sin ; but we must be faithful ; and still cry unto you , in the Angels words to Hagar , Whither go you ? Why do you make such haste to hell ? Why will you lose your souls in the errour of your lives ? You had need have a good bargain of sin , that must pay so dear for it , even your souls . I wish you could better brook these warnings ; Pathetical Dehortations from sin . and from my soul I desire , that every of you would say to your selves , when you are tempted to this or that wickedness , Whither go I ? When I am tempted to the Brothel-house , whither go I ? Even to the place that Solomon tells me , leads to the chambers of death . When I am led by excessive company , whither go I ? Even to that place where I shall deform my body , and besot my soul , and ruine both . I am tempted to an idolatrous place ; whither go I ? Even thither where I shall infect my soul . Shall I leave God , and the ways of holiness , to tread the paths of wickedness ? will not this be bitterness in the later end ? Shall I not have infinite thousand years of sorrow , for my few hours of pleasure ? Shall I be able to return , when I have run out my race ? Oh no!

Oh let us be so wise , as to foresee the issues of our sinful courses ; and whither we are going , before we go hence , and be no more seen : and sure we will not dare to damn our souls , for 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 p●●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. God prescribing a course how sinners should make their atonement , he saith , When a man or a woman shall commit any sin , to trespass against the Lord , then they shall confess their sin which they have done : So Jer. 3.12 , 13. Return thou back sliding Israel , saith the Lord , but how must they return , and make themselves capable of Gods mercy ? it followeth in the next words , only acknowledge thine iniquity . And we shall finde that the Lord hath bound himself by promise unto them that sincerely confess their sins ; that they shall finde mercy : Levit. 26. If they shall confess their iniquity , Levit. 26.40 . and the iniquity of their fathers , with their own trespass , which they have trespassed against mee , and that they have walked contrary to me ; then will I remember my covenant that I have made with Jacob , and my covenant that I have made with Isaak , and my covenant that I have made with Abraham : and 1 Joh. 1. 1 Joh. 1.9 . If we confess our sins , and leave them , God is faithful to forgive us our sins ; and to cleanse us from all unrighteousness . And this have Gods people found by experience : David , Psal . 32. did but say , he would confess his iniquity , and God forgave it ; and when he had confessed , Nathan telleth him , that God had put away his sin , he should not dye ; the Prodigal found it so : and so did the Publican , after he had cryed , God he merciful to we a sinner : he went away justified .

Now the qualification of this confession is evident in many places of scripture ; as ,

First , that it must be hearty , ( that is ) with a feeling of the burthen of sin , as David , Psal. 38. My sins are gone over mine head , Psal. 38.4 . and are too heavy a burthen for me to bear ; yea with a bleeding heart , Ezra . 9.6 . as the same David , Psal . 51. yea , with sorrow and indignation , as Ezra . 9. O my God! I am ashamed and confounded to lift up my face unto thee ; for our iniquities are increased over our heads : so did Job abhorr himself , and repent in dust and ashes , Job . 42.6 . and the Publican for shame durst not lift up his eyes to Heaven ; and in indignation against himself he smote his breast , Luk. 18.13 . Saul will say he hath sinned ; but yet he seemeth not so much to have a sence of his sin , as of his discredit , honour me ( saith he ) before the people .

Secondly , confession must be with an honest heart , that is joyned with unfeigned hatred of sin , and resolution to leave it : Shekaniah saith , Ezra . 10. Ezra . 10.2.3 . We have trespassed against our God , and taken strange wives , now let us make a covenant with God to put away these strange wives : What have It do with Idols any more ( saith Ephraim , Prov. 28.13 . Hos. 14. ) and Prov. 28. He that confesseth his sins , and forsaketh them , shall finde mercy : Some men confess their sins , and yet continue them ; Pharaoh maketh an ample confession , Exod. 9.27 . Exod. 9. and yet at the 34. Vers . It is said , He sinned yet more , and hardened his heart : And Saul confessed his sin against David , 1 Sam. 24. and yet pursueth him as eagerly as before . And so many of those of the Church of Rome , after confession renew their sins ; yea even by confession are emboldened unto it : even as the Drunkard vomiteth , that he may take in the more drink .

Thirdly , confession must be in faith and confidence of Gods mercy ; not as the fellon , to the judg , knowing he shall dye ; but as the Patient to the Physitian , Dan. 9.9 . hoping for cure : So Dan. 9. To thee O Lord God belongeth mercy and forgiveness , though we have rebelled against thee : and Ezra . 10. Ezra . 10.2 . We have transgressed against God , and have taken strange wives ; yet there is hope in Israel concerning this thing ; So the Prodigal . Cain confesseth his sin , but despairing of mercy , Gen. 4.13 . My sin is greater then can he forgiven ; and Judas confessed he had sinned in betraying innocent blood ; but yet it seems he distrusted pardon , and therefore went out and hang'd himselfe . All these might be stood upon ; and it is probable all these were in Hagar : She did confess with shame and sorrow , and she did resolve never to run into the same errour again ; and she hoped to finde mercy upon her confession and submission .

But that which is for our purpose , is a fourth qualification of confession , and that is , that it must be full without mincing of the business , or byting in any thing ; there is regard in this confession , unto God ; not only a confession in gross , but a particularizing , as we see in Paul . 1 Tim. 1 a Blasphemer , 1 Tim. 1.13 . a persecutor , an oppressour .

Secondly , an aggravating of sins ; Solomon supposeth that the people will say , 1 King . 8.47 . 1 King . 8. We have sinned , we have done perversly ; we have committed wickedness : as who should say , we cannot express how heinous our sins are ; Act. 26.10.11 , &c. So Paul , Act. 26. Many of the Saints did I shut up in prison : and when they were put to death , I gave my voyce against them ; I punished them often in their Synagogues , and compelled them to blaspheme 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And being exceedingly mad against them , I persecuted them unto strange cities . So Dan. 9.5 , 6. We have sinned , we have committed iniquity , we have done wickedly , and have rebelled . So Ezra , ch 9. Aggravateth the sin of the people , as having been committed against the manifold experiments , that they had both of the severity and mercy of the Lord. Mark . 14.10 . And it is said of Saint Peter , Mark . 14. Weighing that with himself , he wept : weighing the circumstances by which his sin was aggravated , he was soon melted into tears . This full confession some understand by that phrase , Lam. 2. Lam. 2.19 . of pouring out the heart like water before the face of the Lord : pouring out , and that the heart , and that like water : Not like oil ; for then some of the substance would remain : nor like milk , for then some of the colour would remain : nor like wine ; for then some of the taste and rellish would remain : But like water ; where every drop goeth out , and not so much as the colour is left ; but the vessel is even as though nothing had been in it .

But now for the Use of this .

How far , first , Application are people from this ingenuous confession of their sins ? They will deny flatly that they have done such or such things . God asketh Cain where his brother is , that he might bring him to confession ; and he saith , he knoweth not . There is in his answer ,

1. Defectus veritatis , a defect of the truth : he lyeth .

2. Charitatis , the want of charity : he is not bound to be his brothers keeper .

3. Humilitatis , a failure of humility : mark how peremptory he is , to the face of God himself , to retort an interrogation ; Am I my brothers keepe ? Thus Sarah denied that she had laughed : and Gehazi , when his master asketh him whence he came , he saith , Thy servant went no whither . Thus Ananias and Sapphira denied that which they had done .

Secondly , if people cannot deny , they will justifie their evil acts . Saul will not , a good while , be beaten off , but that he hath obeyed the voice of the Lord . And Jonah , when God challenged him for being angry , he saith , he doth well to be angry , yea to the death . And the sons of Jacob , in stead of confessing their fault , say , they have done nothing but that which was fitting , for the rescue of the honour of their family .

Thirdly , if they cannot justifie it , they will excuse and extenuate it ; and so , like the unjust steward , set down fifty for an hundred : And they will lessen the fault , sometimes by the good intention , as Saul would his sparing the Amalekites goods , by his purpose of a sacrifice . Sometimes by the examples of others : they can tell how Abraham lyed , and Noah was excessive , and David failed , and Peter denied ; and they have but done the like : Nay , they can say , though they have done thus and thus ; yet they are not so bad as others : God , I thank thee , I am not as other men are , nor at this publican , Luke 18. Luke 18.11 .

Fourthly , if this will not do , they will translate the fault from themselves , upon the corruption of nature ; and say , as Saint Paul , Rom. 7. It is no more I that do it , but sin that dwelleth in me . Alas , he speaketh of infirmities that are mental . 2. He maintained a fight against the flesh : whereas these men would put off foul and gross sins to the flesh , and such as they no way oppose : how can they , when they are all flesh ? Sometimes they translate their sin upon the Times , and places where they live : But Saint Paul would have men redeem the time , because the days are evil : and there have been some godly men in the worst places . Sometimes upon occasions that offer themselves ; whereas there is no trial of vertue , but by such occasions . Sometimes upon Satan ; whereas , though he can suadere , he cannot cogere ; S. Augustine . though he can tempt , he cannot compel , ( saith Saint Augustine ; ) non extorquet consensum , sed petit ; he cannot enforce consent of us , but begs it . Sometime upon God himself : The woman that thou gavest me , saith Adam : But let no man say , ( saith Saint James ) when he is tempted , that he is tempted of God ; for he is drawn away by his own concupiscence . Sometime upon their brethren , and their importunity : so Aaron would cast his fault upon the tumultuousness of the people : and the Fathers say as much for him ; Tumultuantibus populi clamoribus cessit ; that he gave way to the impetuous clamours of the people : But that is a fig-leaf too narrow to cover his nakedness . And so Saul said , he feared the people , and obeyed their voice . And Pilate thought to cast all upon the violence of the people , or the perswasions , or the commands of others . I might be much larger in this way .

Tertullian . By all this , see , how true that of Tertullian is ; Quod malum est , nolumus esse nostrum ; that what is evil , we would not have to be ours : we are content to act sin , but we are loath to own it . But how vain all this is , and how fruitless , considering we have to deal , in confession , with the All-seeing God , who searcheth the hearts and reins , and knows us better then we do our selves ; let any man judge .

In the second place , therefore , if we will confess our sins , ( as we must do ) let us deal ingenuously ; let us not hide or palliate them . Some people have diseases about them , that they are loath to reveal : but , Plus memores pudoris , quàm salutis , ( saith the Father ; ) they are more mindful of their shame , then of their health . And so people , in the acknowledgement of their sin , will not speak out . Do they think thus to conceal it ? or do they think God will shame them for their open dealing ? Oh no! While we deal apertly , he is willing to cover , and cast a mantle over them . We may conceal our transgressions ; but it will not be from his knowledge , but to our own woful prejudice .

Here further we may observe , the notable effect of affliction : Observ . 3. The notable and good effects of well-improved affliction . When God is pleased to awaken the conscience thereby , then there is a free acknowledgement , and serious humiliation .

This we see in Josephs brethren ; we know of what an unnatural act they were guilty ; their conscience troubled them not for it , for a long time : but at last , being in a great perplexity in Egypt , and questioned for no less then treason , their conscience awaketh , and they reflect with grief upon that foul fact of theirs , Gen. 42.21 . Gen. 42. And thus it was with Manasseh ; when he came to be in fetters , then he awaked , and humbled himself in the presence of God . Job 36.8 , 9. Elihu saith , ( Job 36. ) If they be bound in fetters , and tied with the cords of affliction ; then will he shew them their work , and their sin ; because they have been proved . In the glass of affliction , a man seeth himself fully : yea , those errours that lay dormant in prosperity , will come then within his view ; as Job saith , that in his trouble he did possess the sins of his youth ; his loose olims came then to his remembrance . And so much we may gather from that speech of the Sareptan widow to Elisha ; Why art thou come to call my sins to remembrance , and to slay my son ? 1 Kings 17. 1 Kings 17.18 . Then doth God set our sins in order before us , and make that register , Conscience , to produce many a forgotten sin . And thus it was with the Prodigal ; his affliction made him see his errour , and whipped him home unto his fathers house . Before I was afflicted , ( saith David ) I went wrong : but now I have learned thy statutes . And therefore it is most sure , that vexatio dat intellectum ; affliction teacheth understanding . Schola Crucis , schola Lucis ; the cross is the school of light . And Saint Gregory saith sweetly , Oculos quos culpa claudit , poena aperit ; S. Gregory . punishment openeth those eyes which sin shutteth : It is like the clay and spittle that Christ applied to the eyes of the blinde man , by which he recovered his sight .

For the Use of this :

First , it must teach us to justifie God in his proceedings , when , Application in stead of smiling , he frowns upon us ; in stead of prospering us , he doth afflict us . It is true , he doth not afflict willingly , Lam. 3.33 . nay , in his peoples affliction , he is afflicted , Isai . 63.9 . he delighteth in mercy , Micah 7.18 . and the execution of judgement is opus alienum , his strange work , Isai . 28.21 . But there is a necessity of it : Jer. 9.7 . Thus saith the Lord of hosts , I will melt them , and try them : for how should I do for the daughter of my people ? As if he should say , How should I save them ? how should I keep them from perishing everlastingly , 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 the midst of the sea , and then take them off .

Oh let us all pray , that when our foot slippeth , the mercy of God may hold us up , and keep us from falling , Psal. 94. for , we being tempted unto evil , and inclineable in our nature , not onely to resolve upon it , but to pray that we may be kept by his grace ; and that the knife may be taken from us , with which , like mad-men , we would wound our selves .

We now come to the direction it self , which consisteth of two things .

First , she must return to her mistris .

Secondly , she must humble her self , under her hand .

First , she must return . Musculus moveth the question , Musculus in locum . why the Angel would have her return ; seeing after a while , she was to be cast out of Abrahams house ? And he answereth ; that first , it was a considerable time , that she stayed in Abrahams family ; even till her son was grown : he was fourteen years older then Isaac ; and after Jsaac was born , his mother and he staid so long , till Isaac and he could play together ; and he could mock Isaac : ( as appears , Gen. 25. Gen. 25. ) which was the cause of his ejectment . For the injunction , there might be something observed out of it , ( if it had not been before touched : )

Observ . 5. Dominion and servitude stand well with christian liberty . As first , That he would have her return : therefore he condemns her flight . This we spoke of before ; and shewed , that the flight of servants , upon ill usage by their masters or mistresses , was unlawful .

Secondly , He saith here , return to thy mistris ; as justifying the order that God hath set in the world ; A briefe reflection on Serm. j. Observ . 6. of government , and subjection : Some must be masters , and others in the condition of servants : of this we have spoken heretofore , largely ; and shewed that by the commandement that God hath given to masters , to govern their servants , ( both in the old and new testament : ) by the many directions he hath given both to masters and servants , for their carriage : ( as appeareth in Moses , Solomon's And the Apostles writings : ) by the examples of Saints and holy men , that have been , some masters , some servants ; by the rewards propounded both to masters and servants , upon the conscionable performance of their duty ; it appeareth , that God approveth of the condition of servants : and therefore the Anabaptists are but vain , in their objections against it . They say , that it is against nature , for one to be servant to another : servuus nomen non naturae sed culpae , saith Saint Augustin ; Servant is a name , not of nature , but of sin and punishment ; be it so , that it is against perfect nature , and the state of innocency , wherein there should not have been That dominium despoticum , that masterly power , that is now exercised ; yet it is not against that course of nature , wherein God hath now setled man : God hath turned some punishments of sin , into bounden duties ; as subjection of the wife to the husband , and mans eating his bread in the sweat of his browes : But again say they , it is against grace , and that liberty which Christ hath purchased ; but I say it is not ; for Christ hath set us free from the ceremoniall law , and from the curse and rigour of the morall law , and from Satan , sin , death and damnation ; but not from that order , and those degrees , which he hath established in the world . But we are all one in Christ ( say they ; ) there is neither bond nor free : True , as they are members of Christs spiritual Body ; but not as they are members of a politick Body : a politick inequality , is not against a spirituall equality : Onesimus is as good as Philemon in Christ ; yet Onesimus is Philemons servant : this kinde of reasoning was in the very Apostles time ; servants presumed upon their liberty by Christ ; and therefore they would shake off the yoke of subjection , especially to the aliens : But we shall see how earnest the Apostles are , to put strength in This ; and tell them that their spirituall estate , may not dissolve civil order , but they must be subject to their masters , whether christian or heathen , so long as they were servants , even for conscience sake ; but no more of this .

Secondly , humble thy self under her hand . This is harsher then the former : Gods commands lye not alwayes in smooth wayes ; they charge that which is contrary to our corrupt disposition , but they must be obeyed ; though it be to the pulling out of the right eye , and to the cutting off of the right hand : but we will defer this , till we come to shew how Hagar performed This which the Angell injoyned her : In the mean time we must observe , that she had been guilty of faults .

First , flying from her mistress .

Secondly , insolency towards her mistress .

Now the Angell fitteth the medicine unto both these maladies .

First , she must make amends , for her flight , by her returning .

Secondly , she must humble her self under her mistresses hand , Observ . 6. Satisfaction for offences , how to be rendred both to God and man . to make amends for her insolency : and here might be observed , that satisfaction is to be given to such , whom we have offended ; we must confess our fault , and crave their pardon , and carry our selves fairly towards them for after time : we see it was done by Josephs brethren , and Aaron ; and it is that which our Saviour approveth : that if our brother have any thing against us , we should be reconciled unto him ; which cannot be done without confession , and submission : And Saint Paul undertaketh for Onesimus , that he shall return and deprecate his fault , and be ever after a faithfull servant . This is a bitter pill to many men : when they have done wrong , they are loath to confess it , or to seek pardon for it ; but if they shall not do it , they shall finde , that as they are still debtors to men , so they are to God also ; and incur his wrath , by not obeying this commandement of God . But I will conclude with that which is required of men , in regard of God : as they have gone away from him by their sin , so they must return unto him ; and as they have lifted up themselves , in the pride of their hearts , against him , 1 Pet. 5.6 . so they must humble themselves under his hand : 1 Pet. 5.

First we must return . How often are sinners call'd upon by the Prophets ; Return unto the Lord : the Father allegorizeth that place of the wise men , returning into their country another way ; the sinner that hath gone out by the way of uncleanness , he must return by the way continency ; if by the way of excess , he must return by the way of temperance : if by the way of pride , he must return by the way of humility : Return we must , for the longer we keep off from God , the worse we are : like to Absalon , who having offended his father , fled to Geshur , and there stayed three yeares . 2 Sam. 13.38 . 2 Sam. 13. But we must return to our father , as the prodigall did .

Secondly , we must humble our selves under his hand ; we must confess our fault with grief and shame ; and we must acknowledg his justness , in the affliction that he layeth upon us ; justifie him and condemn our selves , and accept of the punishment of our iniquity ? as it is , Levit. 26. Levit. 26. And we must earnestly beg his pardon , and vow better obedience towards him : and all this we must do ingenuously ; as it is here , we must humble our selves : there be many that be humiliati , sed non humiles ; humbled , but not humble ; as we see in Ahab : many have their hearts broke , and yet their stomack is not broken . But we must freely and willingly humble our selves before God . And as the word here used , is in the conjugation Hithpael , and signifieth a continuation of the Act : Hagar must humble her self ; yea and continue humble , all the time she stayeth with her mistris . So must it be with us , having after offending God , returned unto him ; and having confessed our sins , and begged pardon , and vowed obedience ; we must continue humble , and so in humility walk with our God , and provoke him no more . We see in too many that optimi dum infirmi ( as he said ; ) when God hath met with them in some affliction , they seek God , and confess their sin , and beg pardon , and a releas from the judgment : but after a while they grow proud against God , and provoke him ; and have forgotten the dayes of their pressure . But it ought not to be so , my dear brethren : we must make conscience of walking in an humble course ( after our deliverances , ) and an endeavouring to please God ever after ; for else there may be just reason to question all our former humiliation ; and fear for the time to come , of some further measure of indignation ; for we know who it was that said , sin no more , lest a worse thing come unto thee .

Preached , Decemb. 1. 1641.

THE THIRTEENTH SERMON . GEN. 16.10 . And the Angel of the Lord said unto her , I will multiply , &c.

THese be the three sorts of words that the Angel useth to Hagar , words of prediction .

And first , he foretelleth the multiplication of her seed , vers. 10.

Secondly , the name of her son that she should bear , who was to be the root of so numerous an issue , Ishmael : together with the reason of his name , verse 11.

Thirdly , his quality and condition : He shall be a wilde man : his hand shall be against every man , and every mans hand against him ; and yet of that power , that he should dwell in the presence of all his brethren .

But before I come to these particulars , give me leave to observe , in general , Here is a great comfort propounded to Hagar ; but the Angel gave her not this comfort , till she had been humbled . And this is Gods manner of dealing ;

First to humble them , and then to comfort them . Observ . 1. God and his Ministers method is first to humble people , and then to comfort them .

So it was in the former Chapter , ( vers. 12. ) with Abraham ; an horrour of great darkness fell upon him , and after that , God speaketh comfortably unto him . So Jacob was in great distress and perplexity , through the news of his brothers coming towards him ; and then the Angel of the Lord cometh unto him , and wrestleth with him , and assureth him of protection , Gen. 32. Gen. 32. And so Joseph is in great trouble , and afterwards lifted up . And so Moses , and divers others .

But to speak of that which we especially intend :

The soul God will have humbled in the sight of sin , and sorrow for it , before he comfort it .

This we see in David ; he confesseth and mourneth , before God speaks peace unto him . And so it was with Manasseh ; he is first humbled for his sin , and then he is refreshed with comfort . God promiseth to restore comfort to the mourners , Isai . 57. they mourn first , Isai . 57.18 . and then they have comfort . And when our Lord saith , Matth. 5.4 . Blessed are they that mourn ; for they shall be comforted ; ( Matth. 5. ) he sheweth the manner of Gods proceeding . And the like we see , in that sweet invitation of his , Matth. 11.28 . Come unto me , all ye that labour , and are heavie laden ; and I will refresh you : We must finde sin a burden , before he will ease us . The woman that was a sinner in the city , was humbled , before Christ told her , that her sins were forgiven her . And so it was with that poor traveller , Luke 10.13 . Luke 10. he is wounded , before the good Samaritan comes and cures him . And so it was with Saint Paul , Acts 9. he was humbled , and lay in great perplexity a good while , before God sends Ananias unto him . And the Jaylor was cast down in the sight of his sin , before he was raised up by spiritual comfort , Acts 16.

And certainly , this course that God takes , is full of wisdom : For ,

First , God looketh there should be a receptivity , a fitting capacity in that heart that he means to comfort : nay , he should but throw away his comfort , if the subject be not prepared . The earth must be plowed , before the seed be committed to it : the wax must be chafed , before it will receive impression : the vessel must be cleansed , before the sweet liquor be put into it . Gregory Nazianzen . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; ( saith Nazianzen ; ) Who puts precious ointment into an unsavoury vessel ? The seed seemeth but lost , to be thrown upon the unbroken earth . And to what purpose , to set the seal upon wax that is hard ? And unless the vessel be rinsed , and made clean , the sweet water , that is put into it , is spoiled . And so , unless the heart be humbled , comforts are cast away ; they cannot be received .

Secondly , God intendeth , that those whom he will refresh , should finde sweetness in his comforts : Psal. 34.8 . Taste and see how gracious he is , Psal. 34. but it is preceding humiliation , that must work this rellish ; even as we see , P●st frigora , dulcior ignis ; fire is the more chearing , after cold ; and after a dark lowring night , the clear morning is more comfortable : S. Basil . And , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( saith Saint Basil ; ) Fasting and abstinence sauceth best the use of meats : And , to the hungry soul , even a bitter thing is sweet , ( saith Solomon . ) And Seneca saith of Health , Seneca . Magis placet reddita , quàm retenta ; that 't is more apprehended , and more joyed in , being restored , then when not interrupted . They that have truely mourned for sin , and have felt some anguish & distress of spirit for it , Oh how sweet is comfort to them ! How beautiful are the feet of those that bring gladness ! yea , the least light , ( by the smallest crevise ) to one that is in that darkness , is acceptable .

Thirdly , God intendeth , that men should make much of those comforts that he hath given them , and preserve them : Now they cannot be so chary and so choice in the keeping of them , unless they have had , first , a sense of the want of them : the receiving of them , after much longing for them , maketh men fearful , ( 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 , and challenging him for not performance ; while , in the mean time , they regard not at all the performance of the condition . What ? do men think , that , having entered into Covenant with God , that he must be tied by his part , and not they by theirs ? Must he be fast , and must they be loose ? I wonder with what face they can complain of God , where they are conscious to themselves of their gross and foul neglects , contrary to their vow in Baptism , contrary to their Covenant renewed in the Lords Supper , and contrary to many private engagements , upon occasion of some mercy experienced , or judgement feared or inflicted . I dare not think they are so desperate , as to imagine that nothing is to be done on their part ; that they make account to go to heaven in some whirlwinde ; that the Kingdom of heaven will come with expectation ; or that there is no more required , but some languid or faint wish , to make them happie ; like that of Balaam ; Let my soul die the death of the righteous , and let my last end be like his : that once being within the compass of the Church , ( like passengers at sea ) they shall be brought to the haven , even sleeping ; like the lilies cloathed without spinning , and like the birds fed without sowing . Certainly , they must think , that something is to be done on their part : And if so , Why do they not do it ? Why do they not strive , that they may be crowned ? Why do they not run , that they may obtain ? Why do they not fit themselves for Gods blessing , by holy living ? At least , why are they not ashamed to lay claim to the Obligation , when they have not performed the Condition ? If they miss what they would have , let them thank themselves . God was , and is still ready to do what he hath engaged himself ; but we fall to obey his Commandments , and therefore fall short of our hopes and expectations ; and that we be forced to say , as Nehemiah , The Lord hath done righteously , but we have done wickedly ; and as our Saviour ; he would , but they would not .

In the second place , let it teach us all , that , having a promise of blessings from God , we be careful to do what is required of us . Desideranda est promissio , sed consideranda est conditio ; the promise ( saith one ) is not more to be desired , then the condition to be considered . The Apostle having mentioned , 2 Cor. 5. 2 Cor. 5. toward the end . that God would dwell among them , and be their God , and they should be his people ; that he would be a father unto them , and they should be his sons and daughters : in the first verse of the next Chapter , he saith , Having therefore these promises , let us cleanse our selves from all filthiness , both of flesh and spirit , perfecting holiness in the fear of God . Do we look to be made free by our Master , and not serve our time ? Do we think to have our bargain , and not perform conditions ? And do we think to have the good things of this life , and not walk in the fear of God ? Surely we may have something , but not in mercy , and for eternal life . Vis esse beatus , S. Augustine . & non bonus ? ( saith Saint Augustine ; ) wouldst thou be blessed , and not good ? Certainly no : without holiness , no happiness ▪ without holiness , no man shall see God . If a man live a deboist life , and so die , and think to have heaven at last , he is miserably deceived ; he may as well look for grapes from thorns , or figs from thistles : The way is truely laid down by Saint Peter , 2 Pet. 1.5 . 2 Pet. 1. Joyn unto faith vertue , and to vertue knowledge , and to knowledge temperance , and to temperance patience , Verse 11. &c. and vers. 11. Thus an entering in shall be ministred unto us , into the kingdom of our Lord . Haec via ducit ad urbem ; this is the way unto the new Jerusalem . Let us perform the condition ; and he which cannot lye hath promised , and will perform : heaven and earth shall perish , before he fail .

Calv. in locum . I might adde a third general thing , out of Reverend Calvin upon this place : Ut mitiget quod in praecepto grave erat , solatio aliquo lenat , benedictionem promittit , in foetu quem gestat : That he might mitigate what was irksom in the command , and alleviate it with some consolation , he promiseth a blessing in the fruit she buds with . It might seem an hard command to her , to return to her mistress , and to humble her self under her hand ; he therefore sweetneth it with the promise of a blessing . And he goeth on ; Poterat Deus praecise injungere quod justum erat , sed quo liberiùs faceret quod sui officii est , quasi blanditiis eam allicit ad parandum : God could have strictly enjoyned her what was just ; but , that she might the more chearfully do her duty , he even wooes her to obedience , with pollicitations . And this is the gracious disposition of God ,

Observ . 3. Gods gracious imitable disposition wooeth and inviteth , where he might command and urge . Hos. 11.4 . That what we are bound to do , yet he is willing to invite us to the doing of it , by sweet promises ;

and so draweth us 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( as the Prophet speaks ; ) with the cords of a man . Non vult servilitèr trahere , ut quasi coacti praestemus quod mandatum est : he will not draw us in a servile manner , ( like the horse and mule ) that we perform his precept by compulsion . God might say to every man , Obey me ; thou owest it unto me , as my creature ; I am thy Lord , and thou art my servant ; and see thou do it , upon pain of damnation : But he addeth to his Commands , Promises of blessings , both temporal and eternal ; so that what we do out of duty , we yet shall not do without a reward . We see this thorow the whole Book of God ; and we shall finde , he hath not been more free in promising , then sure in performing : for , who ever kindled a fire in vain , upon Gods altar ?

Application Against Merit . And this may silence all conceit of Merit : God , of his good will , inviteth us by promises to do our duty ; and shall we think the doing of our duty to be meritorious of that which God hath promised ? Shall his encouragement be accounted a debt ; and that ( as they say ) he cannot in justice deny the reward ? It is true , he is a debtor , promittendo nobis , by promising something to us ; non accipiendo à nobis , but not by receiving ought from us . We may in humility say , Da quod promisisti , Give us , Lord , what thou hast promised ; but we cannot stand upon terms , and say , Redde quod accepisti , Restore what thou hast received from us . Nay , he is so far from being any way indebted to us for that which we do , that he is fain to help us to do our duty ; to furnish us with money , and help us to pay him his own debt . When he invites us to do our duty by a reward , and helpeth us to perform that duty , which he in his mercy hath promised to reward ; I bless my self to think where merit should creep in ! Nay , I cannot but judge such gross contemners of the grace of God , and to merit eternal misery , that cannot be content to be saved by Gods sole mercy . If a man should encourage thee , by promise of a reward , to do that which otherwise he might exact of thee , and that thou couldst not do that thing without his assistance ; were it not a gross part in thee , to challenge that reward as a debt , and say , he were not just , if he did not pay it ? This is the very case between God and us .

But I pass by this , and come to the substance of the verse , which containeth the first prediction of the multiplication of her seed .

But here it is questioned , how this party , being but an Angel of the Lord , could say , I will exceedingly multiply thy seed . Angelus se facturum promittit , quod unius Dei proprium erat , ( saith my Author ; Observ . 4. God investeth his Angels and Messengers with his own Name and Authority , to set the higher rate upon them and their messages . ) the Angel here promiseth to effect that , which is onely the proper work of the Almighty . But , ( saith he ) nihil obstat , it is usual in the Scripture , for the Angels to use the name of God ; as that Angel said to Gedeon , I will be with thee , and thou shalt smite the Midianites as one man , Judg. 1. because God is pleased ( saith he ) inducere personam suam ministris quos mittit , quo magis constet verbo suo authoritas ; to lend the representation of his person to those messengers he sendeth , that the greater may be the authority of his Word , which they deliver . The Ministers that divide the Word unto you , are Angels ; and God investeth them in a great power , and deriveth upon them his own authority ; insomuch that they are called Salvatores , no less then Saviours , Obad. v. 21. 1. Tim. 4.10 . in Obad. vers. 21. and they are said to save , 1 Tim. 4. and yet salvation belongeth properly to the Lord , Psal. 3.8 . Saint Paul saith , he hath begotten the Corinthians to Christ , 1 Cor. 4. 1 Cor. 4.19 . and yet Saint Peter telleth us , that God hath begotten us to a lively hope , 1 Pet. 1.3 . Ministers are said to loose and binde sinners ; which yet is the proper work of God : for none have power to forgive sins , but God onely . They are said to bless the people ; and we know this is the proper work of God , and he is the God of blessing . Ministers are his ambassadours ; and we know what kinde of power is committed to such kinde of Agents , by Princes .

And therefore , in one word , for the Use of it :

It should raise the rate and estimation of Gods Messengers in our hearts : and when they speak unto us in the name of the Lord , Application we should not receive it as the word of man , but as it is indeed the Word of God ; which worketh effectually in all those that believe . We look upon the persons of Gods servants , but not upon their Office , and that authority wherewith God hath furnished them ; and therefore , like the Pharisees , Luke 7.30 . Luke 7. we reject the counsel of God against our selves . But we should know , that what the Minister faithfully delivereth , by vertue of his Office , is to be received , as if God had immediately spoken it : If we do not , we shall finde that true that our Saviour saith , Luke 10.16 . Luke 10. He that despiseth you , despiseth me : and he that despiseth me , despiseth him that sent me .

But to go on :

I will multiply thy seed exceedingly . It is in the Hebrew , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , multiplicando , multiplicabo ; In multiplying , I will multiply thee . It is the manner of speaking in that holy Tongue , where it will shew the certainty and fulness of a thing : As Gen. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , moriendo , morieris ; In dying , thou shalt die . I have seen , I have seen ; Videndo , vidi ; that is , have certainly and fully observed : And 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Gen. 50.24 . visitando , visitabit ; He will surely visit you ; yea , fully , and in a great measure do it . So here , he will certainly multiply , and he will exceedingly multiply .

What might be observed out of this manner of speaking , I have heretofore touched ; and therefore I say no more of it .

But now here it is said , I will multiply thy seed exceedingly .

Observ . 5. The fond affectation of great Names and Titles . The Question is , Why the Angel calleth it her seed , and not Abrahams ; seeing Ishmael was his son ; and the seed , and issue is reckoned to the man .

And it is answered , It is , to distinguish the promised seed , which was Isaac , and to be born of Sarah ; and that childe which came of the handmaid , that was but the resultance of a carnal device . The Ishmaelites ( as we shall see ) are reckoned unto Hagar , not unto Abraham ; and therefore called Hagarens : And Sarah intendeth thus much , Gen. 21.10 . in that speech of hers , Gen. 21. she doth not say , Cast out the bond-woman , with thy son ; for thy son shall not be heir with my son Isaac : but , Cast out the bond woman , with her son ; for the son of the bond-woman shall not be heir with my son : and ever after , they were distinguished , the Ishmaelites from the seed of Isaac . They were content , at first , with the name of Hagarens : but , in the pride of their hearts , considering that Hagar was but a bond-woman , they would not be called Hagarens , from Hagar ; but Saracens , from Sarah , the free-woman , and principal wife . Application Even as in these times , some proud mindes rising to wealth and place in the world ; and being ashamed of the obscurity of their off-spring , will needs derive themselves from some great family of their own name , and assume unto themselves the Arms of that family . Oh how much more wisdom were there in those people , to labour for Vertue , which is true Nobility , then to be beholden to this borrowed , yea mendicated and begged dignity ? I have read of a Pope of Rome , that bragged he came ex illustri dome , of an illustrious house ; which upon examination , was a poor cottage , into which the shun did shine , through the many breaches of the same : but if he had been vertuous , he might have put honour upon this mean place ; and it would have been no disparagement unto him , in the judgment of wise men ; to have been born so meanly . But no more of this .

I will multiply thy seed exceedingly . We see whose blessing Issue is ; I will do it , saith God .

Secondly , from whence the Multiplication of issue is ; and that it is a blessing .

But both these I fully handled else where .

To shut up then for this time : Observ . 6. There is no arguing who are Gods Benjamins , from the greatest most of Temporalls .

Here was a great temporall blessing bestowed upon such as were without the covenant . God is pleased to bestow temporall favours , with a full hand , upon such as are Aliens from the common-wealth of Israel . We see this in manifold examples ; how God hath made the cup of the wicked run over with these outward things : Esau had the fatness of the earth , for his portion ; and those Sodomites that were so profligately wicked , yet dwelt in a place , that was as the garden of Eden : And the Canaanites whom God cast out , and were so notorious for all kindes of abomination ; had a land , that flowed with milke and honey . The rich glutton in the Gospel , was cloathed in purple , and fared deliciously every day : Luk. 12. and that other , Luk. 12. had his barnes full , and looked to receive his incoms : They have had , and have , honour and great places , and offices : they have had children at their desire ; they have had goodly dwellings , and gotten great victories , and been succesfull in many enterprizes : and there be many reasons of this .

First , God will shew his bounty , even to the vessels of wrath ; there shall be none but shall partake of his favour .

Secondly , some good may be found in the most desperate persons , some morall good ; some action ( though not in their intention , yet ) in the event , that hath some goodness in it ; and the least good , God will not suffer to go unrewarded : As Saint Ierom observeth , upon Ezekiel 29. S Ierom. Ezech. 29. In Gods giving of Egypt to Nebuchodonosor , for his service against Tyrus . Intelligimus etiam Ethnicos , si quid boni fecerint , absque mercede , in Iudicio domini non praeteriri : We hence understand , ( saith he , ) that very heathen men ( if any good they do , ) are not dismissed without a recompence , from the justice of the righteous Lord .

Thirdly , God will hereby render them inexcusable ; if they be not allured by his favours , he will be justified in his judgments upon them . Saint Augustin seemeth to add a fourth reason ; drawn from the nature of these outward blessings . Dantur bonis , ne putentur mala ; dantur malis , ne putentur summe bona : They are given to good men , lest they should be thought evill things ; and they are given to evill men , lest they should be thought the chiefest good .

For the Use of this :

Application Eccles. 9.2 . Let not men crow , upon the enjoyment of these outward things ; for they are no arguments of Gods special love , Eccles. 9. neither love nor hatred , by all that is before them : the wicked may have them , and have them ex largitate , sed non ex benignitate dei ; Out of Gods royall bounty , as a benefactor ; but not out of his tender love , as a Father .

Secondly , let not the godly envy the prosperity of the wicked ; this temptation they have had ; Psal. 37.1 . &c. as we see in David , Psal . 73. and Iob 21. and Ierem. 12. But what saith the Psalmist ? Fret not thy self because of the ungodly , neither be thou envious against the evill dooers ; they taste of his common bounty , but not of his spirituall love : and besides ; they stand in slippery places , their table is their snare . Et faelicitas implorum fovea ipsorum ; The prosperity of fooles ( saith Solomon , ) is their destruction : They are but fatted to the day of slaughter ; they receive all the good they are like to have , in this life ; as Abraham saith , to the rich man in Hell : nay in steed of envying , let the godly be comforted .

First , let them make account that God will give them that which is fitting for them , even in these outward things ; for if the dogs be so fed , surely the children shall not want bread : But if God be pleased to keep them short in these outward things , he will make it up to them in spirituall , yea , in eternal blessings . Quid dabit eis quos praedestinavit ad vitam , Qui haec dedit eis quos pradestinavit ad mortem ? ( saith the Father : ) what will he give to those , whom he hath ordained unto life ; who hath given such good things to those , whom he ordained unto death ?

Lastly , Let it be an Use to us all ; that seeing even the wicked may have so great a share in these outward things , we should labour for those things that be most excellent ; and that may put a difference , between us and them : these outward things are gratis data ; gratiously and freely given ; but there be some things that be gratum facientia , carrying grace along with them , ( as the school speaketh ; ) and making their receivers gratious ; and such are true piety and godliness , and the fear of the Lord : There is justification and sanctification , and peace of conscience , and joy in the Holy Ghost : These be panis Filiorum , the childrens bread ; these be prima , the first and chief things ; these outward things , but the Et Caetera , the additionals . First , seek the kingdom of Heaven , and the righteousness thereof , and all these things shall be added unto you . Let us labour to be in Christ , in God ; and then we shall have more joy , then all they , whose corn , and wine , and oyle , is increased : Let us be adorned with the sanctifying graces of Gods Spirit , ( in comparison whereof , all the riches , and honours , and pleasures of the world , are but dung and dross : ) and the King of Heaven shall take pleasure in our Beauty .

Preached , Decemb. 8. 1641.

THE FOVRTEENTH SERMON . GEN. 16.11 . And the angel of the Lord said unto her , Behold , thou art with childe , and shalt bear a son .

WE told you , the words of the Angel to Hagar were of three sorts :

First , words of Question .

Secondly , of Admonition .

Thirdly , of Prediction .

We have dispatched the two first , and entred upon the third .

The Prediction is of three things :

1. Of the multiplication of her seed , vers. 10.

2. Concerning the childe she went withal , that was to be the root of that numerous issue , vers. 8.

3. Concerning the quality and condition of the childe , vers. 12.

The first Prediction we stood upon the last day : Now we are come to the second ; and this Prediction hath many Consolations in it :

First , concerning her conception .

Secondly , that she shall bring forth .

Thirdly , that the issue shall be a son .

Fourthly , that his name shall be Ishmael . And

Lastly , in the reason of his name much comfort , in that God had heard her affliction .

For the first , Behold , thou art with childe : Lyra , and others , Lyra , Glossa ordin . read it in the future tense , Thou shalt conceive . And they have this conceit , that Hagar ( first , in way of punishment for her sin , for her insolency toward her mistress , and her flight from her ; and secondly , through the weariness of her journey ) had suffered abortion : her former conception was frustrated ; but now God in his mercy ( upon her humiliation ) would revive that embryo , that was dead within her . But Paulus Burgensis recites this as a Fable , Paulus Burgensis . and confutes the reason that Lyra giveth . And whereas Lyra saith , It is read in the future tense ; it is wonder that so great an Hebritian should be so mistaken : for it is not so : It is here a participle ; and so Arius Montanus renders it praegnans , Gen. 38.25 . being with childe : And so it is , Gen. 38. when Tamar brought forth the staff and the signet , she saith , By the man whose these are , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , am I with childe . And the Septuagint render it , here in our Text , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Thou art with childe . And where Lyra voucheth that place , Judges 3.5 . Judg. 13. where the Angel saith to the mother of Samson , that she shall conceive ; the word is in praeterito , the preterperfect tense , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; but it must be understood of the future : Nothing hindereth , but that we may say , that Samsons mother had conceived him , even when the Angel spake to her : for there is not a word spoken of her conception , after the Angel departed ; it is onely said , The woman bare a son , and called his name Samson , vers. 24.

But now then , in the next place , she was with childe already ; and what comfort ( will some say ) in the Angels word unto her , Behold , thou art with childe ?

Yes ; she might judge that she was with childe , and yet not be so : it is no strange thing , that women should be mistaken in that kinde : Many have thought themselves with childe , and reckoned from such a time ; yet it hath proved but a false conception : but now that the Angel of God assures her it is so , it must needs adde to her comfort .

Observ . 1. In doubts of minde , or weak perswasions , the confirmation of good Ministers , and other godly people , ( as it were ) sealeth an assurance . When a thing is doubtful and questionable , and that it is possible there may be a misprision ; for one to have the confirmation of another , strengtheneth much . Yea , if a man be in a reasonable manner assured of a thing ; yet when one sets to his seal , and confirmeth it , that is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of judgement and credit , it conduceth very much to the establishing of the minde .

I am sure , this holdeth true in regard of the soul : there are oftentimes good motions , and good desires , which are the conceptions of the soul : but because there is in every one ( even the best ) much corruption , and a kinde of spiritual guile , and a self-love , whereby men are apt to think better of themselves then there is cause ; when a man that hath piety and understanding , and hath his senses exercised to discern both good and evil , as it is , Heb. 5. shall , by examination of things , Heb. 5.14 . finde such motions to be good , and the resultances of Gods holy Spirit shall witness them so to be ; it giveth great contentment to the heart of another , yea even in those things whereof the heart is well perswaded , and in a manner assured ; yet the confirmation of another addes much to the comfort . Daniel ( no question ) was perswaded of Gods love toward him ; yet when the Angel telleth him that he is greatly beloved , Dan. 9.23 . Application Dan. 9. he receiveth ( no doubt ) far greater satisfaction . And such strength is added to many , by the Angels of the Churches , which are the Ministers : when a man findeth these and these things in himself , and is perswaded of the reality and truth of them ; yet , when either in publike preaching , or private conference , the man of God sets to his seal , there is an increase comfort : Yea , even private Christians may receive confirmation from each other in this kinde : else would not the Apostle have used such exhortations , 1 Thess. 5. Comfort your selves together , 1 Thess. 5. Iud. 20. Heb. 10.24 . edifie one another : and Jude . 20. edifie one another , in your holy faith . When they consider one another , as the Apostle saith , Heb. 10. and see the state of their brother , upon perfect observation , to be good ; and shall out of Gods word , and their own experience , assure him of it ; they do strengthen his spirit exceedingly ; so that if his own hold fail him , and that he have want of former felicity , yet he is upheld and supported , by the testimony of his godly brethren ; of whom he is perswaded , that they have the spirit of God : It is memorable , that our acts and monuments report of Iohn Carles , Fox his acts and monuments . a poor weaver , who in a letter sent to Master Bradford , being at that time , as he was often , in affliction of conscience ; gave him assurance of the remission of his sinnes : that holy Martyr professeth , that he had received more comfort by that letter , then he had in all the time of his imprisonment before . Such helps may godly christians be , one to another ; yea the meaner to those of greater gifts .

A Second comfort that the Angell giveth her , is ; Observ . 2. The womans sense of the curse in childing , yet of the blessing too in safe delivering , cautioneth the Abortion of her Thankefulness and duty . that she shall bring forth . And who doubteth , but This is an addition to the former ; considering how many conceive , and yet suffer Abortion . It is part of the sentence of the woman , for her First transgression ; I will greatly multiply thy sorrow , in thy conception ; and in sorrow shalt thou bring forth , Cen. 3. How many are the faintings , the longings , the nauseating of this and that food ? The unwealdiness of women , while they go with child ? how apt are they to miscarriages ; upon any slip , or fright , or feaver ? and when she commeth to travell , and that her hour is come ( as our Saviour speaks , Joh. 16. Ioh. 16.21 . ) She hath sorrow ; grievous paines , throwes , and fearfull convulsions : so that oftentimes the childe dyeth , and never seeth the light : or if the childe be brought forth , the mother dyeth ! as we see in Rachel , and the wife of Phinees ; and many thousand examples more . The difficulty , and danger of childe-bearing is such , Euripides . that Helena in Euripides saith : she had rather stand ten times in the front of the battell ; then once bring forth a childe : Yea the Scripture maketh it a resemblance of the greatest afflictions , that befall men in this life : Isaiah chap. 13. Isai . 13.8 . Speaking of the judgments that shall come upon Babylon ; saith , They shall be afraid , pains and sorrow shall take hold upon them , they shall be in pain , as a woman that travelleth : So Isaiah 26.17 . c. 26.17 . Like a woman with childe , that draweth neer unto the time of her delivery , is in pain , and cryeth out in her pain : even so have we been in thy sight , O Lord . Ierem. 6.24 . Anguish hath taken hold of us , and pain , Ier. 9.24 . as of a woman in travell , Mich. 4.9 . Pangs have taken thee , as a woman in travel : yea the Scripture findeth no resemblance of the pangs of Hell : the sorrows of Hell compassed me about : Psal. 18. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Psal. 18.6 . the word properly signifieth those sharp pangs , which women have in travel ; from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( in Pihel ) that signifieth Parturivit . She hath travelled in childe-birth : Hos. 13.14 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and they are called , Hose . 13.13 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the paines of a travelling woman . Our Lord speaking of those troubles that should preceed the day of judgment , saith , these be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the beginnings of Sorrow , Mat. 24.8 . Matt. 24. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 being properly the sorrow of a woman in travel : The rich man in hell saith 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; I am tormented in this flame ; And Abraham useth the same word again to him in the next verse . These things set out unto us , the difficulty and danger of bringing forth ; and therefore it may be justly accounted a great blessing here promised ; that she shall not miscarry , but bring forth .

The Use of this is :

Application Vnto wives . First , To women that are with childe , that seeing it is Gods blessiing , they should direct their prayers unto him , for their happy progress in this great work : Not unto Lucina , as the Heathens ; or as the Papists to the Virgin Mary , or any other Saint or Angell ; but to God ; whose sole blessing 't is both to conceive , and to bring forth . Secondly , they should not be guilty of any thing , whereby they may prevent this blessing ; such intemperance is in some , such hunting and violent agitations of their bodies , that they oftentimes miscarry , and are the causes of much woe to themselves ; besides the contemptuous repelling of Gods blessing , that they are guilty of . Thirdly , It should teach them , after their childe-bearing , to give God thanks ; and that not only in a perfunctory and formall manner , or in some concealed way , as if they were ashamed of it : but to do it solemnly , and even to require the assistance of the congregation : for there are but few deliverances temporall , that hold weight with the delivery from the paines of child-birth ; and certainly , if Gods mercy be in a fire , our thankfulness must not be in a frost : if we shall be earnest to cry to God in our wants , and not return to give thanks , a worse Leprosie sticketh to the souls of those in the Gospel , then they under the Law were afraid of in their bodies .

To husbands . Secondly , It is an Use to Husbands , that seeing this is such a blessing , they should do their part in praying unto God , in the behalfe of their wives ; that they may have an happy passage , through such great Sorrows , and may safely bring that into the world , which they goe withal . Thirdly , they should favour them all the time , both in contenting them , to their power , with such meats as they have a minde to : 2. not putting upon them hard or difficult employments . 3. in providing things necessary against the time that they shall lie down ; and at that time , being tender over them , and comfortable unto them . And certainly , were there not Religion to enjoyn this , Reason and equity would require it , That seeing the woman hath the pain and sorrow , and the man free , ( whose childe it was , as well as hers ) he should be respective of her , and loving unto her , and not be wanting in any thing necessary for her .

To children . Fourthly , it is an Use for Children . Is it such a blessing of God , to bring them thorow such difficulties and dangers into the world ?

1. They should be thankful to God . To children . How did he preserve them so many moneths , in the dark receptacle of the womb ! Nazianzen calleth men 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , twice buried ; once in the womb of the mother , and again in the womb of the earth . Gregory Nazianzen . How did God make them grow and increase , there and bring them forth ! They might have been brought to the birth , and no strength to bring them forth ; or they might have been brought forth dead . God hath brought them forth alive , and therefore it is worthy of their best acknowledgement .

2. It should quicken their love , and respect , and obedience to their mother : the mother bought this blessing dearly , and they owe the mother much . Matri debes longa fastidia , ( saith Saint Ambrose ) longa discrimina ; Thou owest to thy mother many longings , many loathings , many tedious dangers : Tibi jejunavit , tibi comedit ; S. Ambrose . for thee she fed , for thy sake she fasted : fasted oftentimes from the best diet , and fed sometimes on things worse , for thy sake : Yea , Cùm ediderit quod optavit ; ( saith he ) partu absolvitur , non timore ; when she hath brought what she desired , she is free from her burden , but not from her fear and care ; she hath her hands full still , and her head full still , and her heart full still , and still is anxious for thy well-doing . It is true , such is the corruption of mans nature , that he that will respect the father , is not so respective of the mother : she is the weaker vessel , and men take a liberty to step over the hedge where it is lowest . But we shall finde father and mother joyned , in the Commandment : Jacob is said to have obeyed his father and his mother , Gen. 28. and Solomon , at least twenty times in the Proverbs , mentioneth both father and mother : And we shall finde , Levit. 29. Gen. 28.7 . the mother put before the father ; You shall fear every man his mother and his father : as if he would on purpose meet with that neglect that is of the mother . Levit. 29.3 . But were there not this charge , yet the consideration of the many pains and pangs that the mother hath endured , the many watchings and much trouble that she hath had for the childes good , would obliege every one that hath the least spark of good nature , to a due love and respect unto her . Upon this ground , old Toby counselleth his son , to love and reverence his mother , and not to be wanting unto her all his days . Oh then , having been brought into the light thorow so much trouble to the mother , let every childe love her , honour her , never suffer her to want . Our Saviour did take care of his mother , when he was leaving of the world . This is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Tim. 5. to requite their parents : this is Vicem reddere parentibus , ( as Saint Augustine saith of his mother Monica ; 1 Tim. 5.4 . ) to reflect some of the good offices of parents : This is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the young stork doth by the dam : This is that which will bring a blessing upon the childes head : And it was never found , that a childe that was pious in this kinde , went away unrewarded : but on the other side , to neglect the mother , and despise her , is the next way to a curse : for such a one , ( saith Agur , Prov. 30. Prov. 30.17 . ) the raven of the valleys shall pick out his eyes , and the young eagles shall eat them .

3. A third advancement of her comfort is , that she shall bring forth a son . The Angel comforteth her , Quoad sexum prolis , promittendo masculum ; according to the sex of her seed , by promising a male .

Observ . 3. Importunate desires of children , and especially of males , is a frailty of nature . True piety ( in both ) contentedly attends Gods pleasure . Gen. 15.2 . And Chap. 25. And 30.1 . Great and earnest have been the desires of people after children .

Abraham seemeth , in his infirmity , to over-look all the blessings that God had or could bestow upon him , in comparison of a childe , Gen. 15. What canst thou give me , seeing I go childless ? And we see how earnest Isaac and his wife both were for a childe , Gen. 25. and how passionate was Rachel in this case ! Give me children , or else I die , saith she to her husband , Gen. 30. And how did Hannah take on , for this defect of issue ! 1 Sam. 1. And Gehazi suggesteth this to his master , as the onely way to gratifie the Shunamitish woman for all her kindness , 2 Kings 4. to beg a childe , of God , for her . And the women were then earnest , not onely out of an instinct of Nature ; for it is natural to desire children ; not onely out of a desire to give contentment to their husbands ; but secondly , out of a fear of the reproach and shame of barrenness . God hath taken away my reproach , saith Rachel , Gen. 30.23 . after she had born a son , Gen. 30. and so saith Elizabeth , Luke 1.25 . God hath looked upon me , to take away my reproach among men . And as , upon these reasons , they were desirous of children ; so of a male-childe : their hearts stood most to this of old , because every woman in Israel was desirous , yea ambitious to be the mother of the Messiah , who , they knew , should be the seed of the woman . And still the affections of mothers are carried to a male : whether it be in regard of the dignity ; ( for the male is more excellent then the female , even from the creation ; ) or whether it be in regard of the perfection : Nature doth intend a male , Aristoteles . ( saith the Philosopher ; ) and the female he would have to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an aberration of Nature . God would have the males consecrated to him : All the males shall be mine , Exod. 13.12 . Mal. 1.10 . Exod. 13. and the Paschal Lamb , that was to typifie Christ our sacrifice , was to be a male : and , Mal. 1. he is cursed , as a deceiver , that hath a male in his flock , and offereth that which is corrupt or imperfect . Or lastly , whether it be because the male doth longest continue the name of the family : for it dieth in the female , being planted into another stock ; I do not determine . But , commonly , the affection of the mother is to the male : and therefore Sarah is told , she shall have a son ; and the mother of Samson is told , she shall have a son : Hannah , being barren , one would have thought , should have been contented , 1 Sam. 1.11 . even with a female ; yet you shall see , 1 Sam. 1. that her desire is for a man-childe . And for the increase of the Shunamitish womans comfort , 2 King . 4.16 . 2 Kings 4. he tells her , she shall not onely have a childe , but she shall embrace a son . So the Angel to Zacharias , knowing what would best suit both with his desire and his wife's , telleth him , that his wife Elizabeth shall bear him a son , Luke 1.13 . Luke 1.13 . And so the Angel to the Virgin Mary , Thou shalt conceive in thy womb , and bear a son , vers. 31.

For the Use of it :

A son is Gods blessing , Application and it is not simply unlawfull to ask it of God ; but it must be with submission of our desires and requests to Gods good will and pleasure : and if it shall please God not to answer us in the thing we desire , yet not to be tumultuous , or murmure at it : For ,

First , Beggers must be no chusers : it were an insolent part in a begger , because he could not have what he would , to despise that which is given . Omnes mendici Dei sumus , ( saith the Father ; ) we are all beggers to the Almighty ; and he will give us what he thinks good , and we are bound to take it thankfully .

Secondly , we must know , that he doth more for us , in giving us any children at all , then he oweth us .

Thirdly , if people had no childe , they would be glad of any .

Fourthly , it may be , though God doth not hear us ad voluntatem , ( saith the Father ) yet ad salutem ; according to our will , yet he doth , to our welfare . In denying us that which our hearts much stand unto , he preventeth our sin ( as foreseeing we would too much doat upon it ) and our sorrow : if he should take it away , we should be more afflicted : and crosses soonest come in those things we love most . Or if that childe should miscarry , by a lewd course , it would be so much more vexation , by how much our affection hath been greater ; as we see in Absalon , whose ruine was the more grievous to David , because he passionately loved and affected him .

Secondly , let it teach us , that when God satisfieth our desire , in the particular thing we desire , whether it be male or female , to be truely thankful for it , and to make right use of it . We have but little reason to expect , that God should gratifie us in the very individual thing that we desire : for , how often , when he calleth for this and that at our hands , do we put him off , and send him away empty ? And if we do any thing , it is no further then it standeth with our own liking ; so that we rather please our selves then God . And therefore when ( notwithstanding the ill measure we offer him ) he shall give us our desires in the very thing we ask , we have reason to be thankful , and put such a blessing to the best use , even that which may make most for Gods glory : so did Hannah , as appeareth , 1 Sam. 1. 1 Sam. 1. the two last verses . For this childe I prayed , and the Lord hath given me my portion which I asked of him : therefore also have I lent him unto the Lord ; as long as he liveth , he shall be lent unto the Lord . So say every of you , when you look upon this or that childe , and can say , This is the son of my desires , this is the daughter of my prayers ; I begged earnestly for him or her , and God heard my request : be more careful to bring them up in the fear of God ; and provide that they may honour God in an especial manner : And let not a fond and carnal affection and indulgence , make you forget the blessing you have received ; God hath fulfilled your desires , seek to fulfill his , which is to be most honoured with those blessings , that he hath bestowed upon your importunity ; if you fail in this , there may a curse lye in that which you have most earnestly desired , and obtained ; and you may smart to purpose , for your unthankfulness .

The fourth consolation in this prediction is in the name , and Reason of the name : The repetition of that passage . Thou shalt call his name Ishmael . This was not to give power to her to impose the name , for it properly belonged unto the husband : and so we shall finde afterward , that Abraham called 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 :

Application First , Let all Parents learn to give fitting Names to their Children , such as may mind them of Gods mercy , and their duty ; such as may be Monitors to them upon all occasions , to remember God and themselves : Scripture Names are fit to be given , for they have good instructions in them .

Secondly , Names of vertuous Predecessours , by whose examples they may be stirred up to tread in their steps . They too too much offend , that care not what heathenish Names they give to their Children ; and some give such ridiculous Names , that they are far from Christianity , or Civility : And some again are so affected , and rather give Sentences , sometimes , then Names ; that ( me thinks ) it is a dishonor to God , in whose Name the Child is baptized ; to the holy Sacrament which is solemnized ; and to the Congregation of Saints , before whom the Name is given ; yea , to the Child it self , who is like to carry a mock and a brand , rather than a Name , all the daies of the life of it .

Thirdly , When people have good and significant Names given unto them , let them labour to make them good ; so did John : He had the grace of God ; and Theophilus , He loved God . So did Timotheus , according to his name , He was a man that feared God . So was Clemens , and Prudens : So was St. Jerom's Pannachius , and St. Ambrose his Agnes : and Nazianzens Meletius : And Valentinian said of Probus , He was vir sui nominis , that he was a man of his own name ( i. e. ) an honest man . Those that have had ill names , have fulfilled them ; as we see in Zeb and Oreb , a Wolfe and a Raven ; and such they were against the people of God : And Nabal , as his name was , so was he , he was a foole , and folly was with him : And Achitophel made good his name , for ( though he were accounted as a wise man , and consulted as an Oracle , yet ) he dyed as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( i. e. ) The kinsman , or brother of a foole ; for seeing his Counsell despised , He went home , set his house in order , and hung himself : Let those then that have good names , make them good : But here is a grosse defect , Absalon hath a name that signifieth the peace of his Father , and we know full well what a disturbance and a vexation he was unto him ; Zedechiah signifieth , the righteousness of God , and a most unrighteous man he was ; Antiochus was called Epiphanes ( i. e. ) illustrious ; whereas he was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the furious ; and breathed out nothing but cruelty against the people of God : And so the Pope of Rome that stileth himself Servus servorum , the servant of Servants , sheweth how he doth affect to be Dominus Dominantium , A Lord of Lords ; it is a fashion of the Popes when they enter on the Popedome , to alter their names : But Pollid●r Virgil observes , Pol. Virg. He that called himself Bonifacius was Malefacius , He meaneth an ill doer : Urbanus was Rusticus , ( i. e. ) clownish ; or as it was said of one of that name , Turbanus , from his troubling so the Christian world ; Innocentius , Improbus , being most nocent ; Pius , impius , being ungodly ; Paulus , Saulus , being a persecutor . And so the Jesuites have a glorious name , but ( as one saith of the Philosophers ) Nomen sibi solum retinuerunt , They have retained only the name unto themselves ; for how unlike are they to him whose name they do most impudently usurp ? He went about doing good , they go about doing mischief , like their great master the devill , seeking whom he may devour . And as he commeth from compassing the earth , so they compasse Sea and Land to make a Proselyte , though they make him seven times more the child of the devill then themselves . His words and deeds were alwaies full of compassion and mercy , theirs full of rage and cruelty : None more meek then he , none more proud then they : None more peaceable then he , none more tumultuous then they . As of old there was no Play , but there was a Devill in it ; so no Treason or Conspiracy , in these latter times , wherein the hand of these Joabs , these Jesuites , is not . But not to lay the Scene too far off , How are we our selves guilty in this kind ! We have a glorious Appellation , that which those of the Church of Antioch first had , and no doubt triumphed in , Acts 11. And that is , Act. 11 26. the name of Christians ; we have it from Christ , 1 Iohn 2. and should have that annointing St. John speaketh of , 1 John 2. And the same mind should be in us that was in Christ Jesus , ( as St. Paul speaketh ; ) we should learn of him , we should resemble him ; and the very name is a strong Obligation upon us . Bernard . St. Bernard maketh one of the graces of the soul to be Recordatio propriae professionis , the apprehension and memory of her own Christian Profession ; But at the other side it is a foul disparagement to a man , vocari quod non est , to be intituled what he is not , ( Saith S. Augustin . ) Nomen inane , Crimen immane , a frustrated name , St. August . is an hainous crime ; and yet how defective are we unto this our Denomination ? Called Christians , but live like Pagans . Oh what a Soloecisme is This ? Our Lord hath redeemed us , and there is a vertue that proceedeth from his Passion , to make those whom he hath redeemed , holy ; He is our head , and thence is an influence from the head into all the members ; Too , we profess our selves the Redeemed of the Lord , and find no vertue of his Death ; Members of him , and find no power conveighed unto us , for Piety : What will the Heathen say ? Christians and bloudy ! Christians and excessive ! Christians and licentious ! Christians and fraudulent ! Christians and malicious ! Wherein are they better than we : They shame their Master by their lewd courses . In the feare of God , as we have this honourable Title , full of dignity , that we are Christians so let it mind us of our duty , and let it be a tye upon us to walk worthy of that calling to the which we are called : For else ( as it was said in another case ) Nomen Crimen , the Name of Christian was their Fault ; Tertul. in Apol. ( saith Tertullian : ) So it will be to us , the very Name will be our fault , and the glorious Appellation will encrease our condemnation .

THE FIFTEENTH SERMON . GEN. 16.11 , 12. Because the Lord hath heard thine affliction . Vers. 12. And he will be a wilde man .

THe words of the Angell to Hagar , were of three sorts :

First , of Question , vers. 8.

Secondly , of Direction , vers. 9.

Thirdly , of Prediction ; and he foretelleth ,

First , concerning the numerous multiplication of her seed , vers. 10.

Secondly , concerning the childe she went withall .

1. That she should bring it forth . 2. That it should be a son . 3. That she should call his Name Ishmael .

To which is added the reason of the Name , vers. 11.

Thirdly , he foretelleth the quality , and disposition , and course of this son , vers. 12.

He shall be a wilde man , his hand shall be against every man ; and every mans hand against him .

We have dispatched the words of Question and Direction ; and in those of Prediction , are come as far as his Name : Calvin in locum . Observ . 1. The father of mercy oft heareth the miseries of his servants before they can put up their prayers . and have spoken something , concerning the imposition of Names .

Now for the Reason of this Name , here ; Because the Lord hath heard thine affliction . Calvin upon this passage saith , non legimus Agar in s●is angustiis confugisse ad preces : we read not any thing of Hagars prayers , in these straights of hers , and yet she is heard : God ( saith he ) inclineth to help people , sometimes upon their supplication ; sometimes even when they are mute , and say nothing ; maketh his sun to shine , and his rain to fall , upon the just and the unjust ; he helpeth them ; for the former , he is said exaudire preces ; to hear the prayers : for the latter , exaudire miserias ; to hear the afflictions of his people . It is certain , that God is so merciful , that many times he bringeth those out of trouble , that never seek unto him in their trouble : and some negligent ones are apt to plead this ; and therefore when the hand of God is upon them , they do not make supplications to their Judg ; but such should know , that that deliverance which cometh without seeking , Application Dan. 9.23 . hath not that comfort and satisfaction in it , which that hath that commeth upon a mans paines : for it argueth the love of God to a man , as the Angel telleth Dan. c. 9. At the beginning of thy Supplications the Commandement came forth , and I am come to shew thee , for thou art greatly beloved . Secondly , it stirreth up love in men towards God . I love the Lord ( saith David , Psal . 116. Psal. 116.1 . ) because he hath heard my voice and my supplications . Thirdly , 1 Sam. 1. two last verses . It stirreth one up to the greater thankfulness , as we see in Hannah , 1 Sam. 1. the two last verses , For this Child I prayed , and the Lord hath given me my Petition which I asked of him , therefore have I also lent him unto the Lord ; and as long as he liveth he shall be lent unto the Lord : That estate which is cast upon a man unexpectedly , hath not that true sweetness in it , with that which a man hath gotten by his own industry : And therefore it is promised as a speciall blessing , that a man shall eat the labour of his hands , Psal. 128.2 . Psal. 128. And so for a man to be freed from trouble , without any seeking unto God , is not so comfortable , as when a man hath prayed and begged hard for it .

But I hold you no longer in this :

For with the leave of so Reverend an Author as Calvin is , it may very well be supposed , that Hagar did pray , in her affliction , unto the Lord ; and that God upon her humble prayer was inclined to shew her mercy : and therefore the most understand by this Phrase ; He hath heard thine affliction , the prayers which she made in her Affliction ; and so the Chaldee Paraphrase Translateth it , Chald. Paraph. Hath received thy prayers . And what a ground of joy is this , to have a mans Prayer admitted , and acceptable ? Observ . 2. The great comfort of Gods accepting our Devotions , with Caution touching apprehensions of the contrary Iob 30.20 . Psal. 80.4 . Isa. 1.15 . Blessed be the Lord ( saith David ) that hath not turned away my Prayer , Psal. 66.10 . And he is often rejoycing , because the Lord had heard him . On the other side , how grievous is it , for a mans Prayers to find none admittance , as we hear Job complaining , Cha. 30. I cry unto thee , but thou dost not hear me ; I stand up , and thou regardest me not . How long wilt thou be angry against the Prayer of thy People ? say they , Psal. 80. So the Church , Lamentations 3.8 . When I cry and shout , he shutteth out my prayer . So how God threatneth his people , Isa. 1. When you spread out your hands , I will hide mine eyes from you , yea , when you make many prayers , I will not hear . Sometimes God not only not admitteth , but he rejecteth the Petitions of some , that their prayer becomes sin , Psal. 109.7 . Psal. 109.7 . Yea , their prayer is an abomination , Prov , 28.9 . So there is a comfort , to have Prayer thought well of ; and so is it for any other duty that we perform to God ; a great comfort to Abel it was , Gen. 4.4 . that God did accept his Sacrifice . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifieth , to look unto it , Cum delectatione , with complacency and delight ; the Septuagint rendreth it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he beheld . But Sy●●machus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , He was delighted with it ; it is part of that prayer of David , in behalf of the King , that God will accept his burnt offerings .

The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is there used , which signifieth , turning into ashes , In Piel 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in cineres vertit . which was a manifestation of Gods accepting of the Sacrifice , when by fire from heaven he consumed it ; as is said of Eliahs Sacrifice , and Solomons ; and is supposed to be that testimony that God gave of his acceptation of Abels Sacrifice ; and therefore Theodosius turneth the word that we had before , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , inflammavit , He hath inflamed . Isa. 56.7 Isa. 56.7 . God saith , he will make his people joyfull in the house of prayer , ( i.e. ) whosoever therin should devoutly appear , their burnt Offerings and their Sacrifices should be accepted : what a comfort was it to Cornelius , Act 10.4 . when the Angel told him , Act. 10.4 . that his Prayers and Almes were come up for a memorial before God : God did not only take knowledg of them , and like well of them , but they were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as a standing pillar in Gods sight : Well might Solomon say , Eccles. 9. Go thy way , eat thy bread with joy , Eccle. 9.7 . and drink thy wine with a merry heart , for now God accepteth thy works . It is not to say , with what a delicious ravishing sweetness the soul is filled , when it is perswaded of Gods acceptation of its services .

Again , Gods hearing of Prayer is not only an admittance and accepting of it , but a resolution and purpose of satisfying the desires of his people , so far as may stand with his glory , to give ; and their good , to receive : When he is described to be a God that heareth Prayer , Psal. 65. It is not only meant , Psal. 65.2 . that he lendeth an eare to Prayer , but he condescendeth to a satisfaction of those Prayers : He fulfilleth the desire of those that fear him ; he heareth their cry , and saveth them , Psal. 145. Psa. 145.19 .

And therefore for the Use of it :

How may this encourage us to pour out our wants before God , Application in the time of our Affliction ? This is that course that Gods people have taken , in any kind of distress ; if it have been distress outward , either in regard of enemies , we shall find Jehosophat seeking the Lord , when that great Army came against him , 2 Chron. 20. If sickness , Hezekiah turneth him to the wall , and prayeth : Iob 16.20 . If scorn and contempt , Job 16. My friends scorn me , but mine eyes poure out teares unto God . Teares the strongest Oratory ; And that which offereth the greatest violence to Heaven . If it be imprisonment , Manasses being in fetters prayeth , and prayeth earnestly , 2 Chron. 33. 2 Chron. 33.

Secondly , In any inward desires they have used this means ; as when they have been troubled with some strong temptation : when the messenger of Satan was sent to buffet St. Paul , 2 Cor. 12. 2 Cor. 12.8 . He ran to God by Prayer , For this thing I besought the Lord thrice that it might depart from me : Or if their conscience have been wracked with a sence of Gods wrath , They have betaken themselves to Prayer . Psal. 18.5 . David saith , The sorrows of hell compassed me about , Psa. 18.5 , 6. the snares of death prevented me ; in my distress I called upon the Lord , and cryed unto my God . Yea , our blessed Lord , who was in a greater anguish of spirit , then ever any man in the world was , ( through the apprehension of Gods fierce wrath against him , ) sought comfort this way ; he offered up prayers and supplications , Heb. 5.7 . with strong crying and teares , Heb. 5.7 . Let us then take the course that Gods people have done ; and upon this receipt , there is a probatum in all times : faithfull prayer , hath ever been as Noahs Dove , that hath brought an Olive-Leafe of peace at last : and if we have not , so soon as we desire , a return of our prayers , ( for some Reasons best known to God ; ) this may support us :

First , that God takes knowledg of our prayers ; he could tell Ananias , Acts 9.11 . that Paul prayed , Acts. 9.

Psal. 141.2 . Secondly , they are pleasing unto him , Psal. 141.2 . as Incense , as odours .

Thirdly , he will certainly give an answer in due season , for he hath bound himself by promise . 2 Chron. 15.2 . 2 Chron. 15. If we seek him , he will be found of us ; the seed of Iacob shall not seek him in vain , Isaiah . 45.19 . and this is our confidence , that we have in him . 1 Ioh. 5.14 . that if we aske any thing according to his will , he heareth us : in the mean time , it is our duty to wait , to tarry the Lords leisure .

An exception . Observ . 3. God oft delivereth gratiously even those that suffer deservedly Fourthly , He hearing , certainly He will stablish our hearts . But now there is an Objection against this ; seeing God hears the affliction of Hagar . Why , she suffered justly , for her insolency against her mistress , and for her discontented flight ; and therefore it was fit , she should smart for it ; had she been innocent , and had carried her self fittingly ; reason she should have been respected : for Gods care is for the innocent ; David none other way expecteth a blessing from God , for Shimeis cursing of him ; but because he was innocent of the crimes objected against him , 2 Sam. 16. 2 Sam. 16. and Psal. 18.20 . he saith , The Lord did recompence him , according to the cleanness of his hands . I Answer with Musculus ; Musculus . God delivereth gratiously , even those that suffer deservedly ; and herein his mercy appeareth : for were there no cause of suffering , but that men were innocent , mercy had no place : If the best of us all , should have no further hope of being delivered out of our afflictions , then we are innocent , we might justly despair of deliverance : for what meer man in the world , ever suffered , and did not deserve it ? It is true , it may be in regard of some thing objected , for which they suffer , they may be faultless , and men may be unjust in prosecuting them ; but considering the affliction as comming from God , there is cause enough ; and every man must lay his hand upon his mouth , and justifie God in his sayings , and clear him when he is judged . Though David knew he was guiltless of any evill , done to the house of Saul , as Shimei charged him ; yet he understood well , that he was faulty otherwise ; and that God did punish his other sins , by this scorn of a malignant tongue : If he speak of Gods recompencing him , according to his innocency ; he doth not quit himself from all fault ; but only take knowledg of Gods favour , in respecting his innocency , in regard of the particular objected . Iob suffered unjustly from his friends ; and his heart justified him , in that which they laid upon him : but yet he acknowledgeth his own ill deservings , and that God justly doth afflict him .

For the Use of this :

First , let it teach us to magnifie Gods goodness , Application and mercy towards men ; who though they have justly incurred his wrath , and in regard of their provocations , he might be deaf to their prayers , and not deliver them ; yet in the midst of wrath , he remembreth mercy ; and taketh matter of being merciful , from himself ; heareth their prayers , and brings them out of trouble ; he is a father of mercy , Tertullian . and a God of all consolation : tam pius nemo , am pater nemo , ( saith Tertullian ) none so fatherly , none so compassionate : He knoweth whereof men are made , and remembreth that they are but dust ; he dealeth not with them after their sins , nor rewardeth them after their iniquities : though he might whip them with scorpions , he will do it only with rods , and those rods he will remove too : the rod of the wicked shall not rest upon the lot of the righteous . Psal. 125.3 . He will take them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as the Greek Father calls it , ) out of the furnace of affliction . He will not suffer them to be tempted , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 above what they are able , 1 Cor. 10. 1 Cor. 10.13 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not to be swallowed up : He may suffer them premi , sed non opprimi ; to be pressed , but yet not oppressed : it is true , there is desert enough , for the continuance of his wrath ; but yet he commeth virga corrigente , non gladio consumente ; with a rod of correction , and not with a sword of destruction .

Secondly , Let this be another encouragement to us , to pray ; some men apprehend so deeply the extent of their sufferings , and are so conscious to themselves , of their irritating of God , that they are discouraged from suing unto God ; mine iniquities have taken such hold upon me , that I am not able to look up , Psal. 40. Psal. 40.12 . And I wish that men could think of this , in the time of temptation to sin ; how fearfull , how restless , how indisposed their sins will make them to prayer , in the time of their need : But yet this must not be given way to ; for God sheweth mercy , even to such as he doth afflict justly : when David had uttered these words ; my sins are more then the haires of mine head , therefore my soul faileth me , Psal. 40.12 . v. 13. Yet for all that , Vers. 13. He prayeth , be pleased O God to deliver me ; O Lord make haste to help me . Ezrah . 3.6 . And though Ezrah acknowledgeth Gods justice , and the peoples sinfulness , Ezra 3. yet he prayeth : The Prodigall had wilfullly cast himself out of his Fathers house , and justly lay under the sad effects of his own disobedience and profusion ; and yet he resolveth to seek to his father . So Nehemiah and Daniel , see and confess the justice of God ; yet they beg Gods mercy . 2. We must know , it is a very good disposition to the mercy of God , to be truly cast down , in the sight of our sin , Levit. 26.40 , 41 , 22. as the procreant cause of our misery : the Lord saith , Levit. 26. If they shall confess their iniquity , and their trespass , which they have trespassed against me , and that they have walked contrary to mee , and that I have walked contrary unto them , and have brought them into the hand of their enemy ; if then their uncircumcised heart shall be humbled , and they then shall accept of the punishment of their iniquity , then I will remember my Covenant . 3. We must know , that when we pretend that we suffer justly , and therefore have no heart to go to God ; our infidellity is a far greater sin , then any we have formerly committed ; for it opposeth God in his Truth , and maketh him a Lyar ; for he hath commanded us , to call upon him in the day of trouble , and hath promised to hear us ; and yet we will not call , but say there is no hope : In the fear of God therefore , let us in our afflictions , acknowledg our own desert , but withall seek to God ; the further we have run into Gods debt , the more need we have to sue for mercy : and let us do this , not in regard of our own particular afflictions , but of the calamity of the times : who sees not how cloudy the times are , and how full of distraction ; how the sides of the building , fly from one another and the roof , ready to fall upon our heads ? It is true , our sins have deserved all this , and worse ; yea the very dreggs of the viall : and we must say with Mauritius , justus es O Domine , & recta judicia tua : just art thou O Lord , and righteous are thy judgments ; but because we are so deep , in the procuring of the storm , shall we forbear to pray for the removing of it ? O no ; let us cry earnestly , and mightily unto God , yea not to give over , though things should grow to a greater extremity : cum duplicantur lateres , venit Moses ; when the Israelites taskes were doubled , then came the deliverer ; and mans extreamity , is Gods opportunity . Let us pray and pray still , and joyn with our prayers , a godly , sober , righteous , and peacefull life ; and God is where he was , and the same he was ; he will not take advantage of it , in that our sins have drawn this upon us : but he will be found of us , and will heal our breaches , and return our peace and prosperity upon us , like a swelling floud .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 One hint further : the name is Ishmael , i.e. God will hear : And the Exposition is ; God hath heard thine affliction . The Angel seemeth to tell her , that as God had heard her now , so her son shall carry his name ; God will hear , if she carry her self as she ought ; she may be confident , that he that hath heard her , will hear her in all her necessities , and all his likewise that call upon him ; yea , all such as call upon him faithfully .

We come now to the next Reason :

Wherein is the Angels prediction concerning the quality and disposition of Ishmael , S. Chrysostom in locum . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( saith St. Chrysostom , ) He foretelleth the inclination of the Child ; and it is laid down in three Clauses .

First , He will be a wilde man .

Secondly , His hand will be against every man , and every mans hand against him .

Thirdly , He shall dwell in the presence of his Brethren .

All which argueth the furiousness , and ferity of his disposition ; that as he shall be powerfull , so he will be provoking and cruell ; opposite to others , and by that opposition drawing enemies upon himself .

But before I come to the particulars , Observ . 4. The most pious Parents may have impious Children , and the contrary : Grace is not entailed by man , but only conferred by God . 1 Iohn . 2.12 . observe of whom this is affirmed , of Ishmael ; why , He was the son of Abraham , an holy , meek , courteous man , a great lover of peace , and this son contrary to him in all these things : We may see then , that Godly Parents may have wicked Children ; Adam as he had a religious Abel , so a cursed Cain , who was of that evill one and slew his brother , because his brothers deeds were good and his evill , 1 John 2. Noah a just man in his generation had a wicked Cham ; Abraham had this Ishmael who mocked his brother , and persecuted Him that was born after the Spirit , even Isaac . Gal. 4.29 . Isaac had an Esau , a prophane man , as he is stiled , Gal. 4.29 . Heb. 12.16 . Eli a good man , yet had lewd sons , who by their wicked courses made the Sacrifices of God to be abhorred of the people , 1 Sam. 2. Sons of Belial : wickedness is not spoken in a stronger Phrase in all the Scripture . Samuel a good man and upright , yet his Sons were not such ; they walked not in his waies , but after Bribes , 1 Sam. 8. 1 Sam. 8.3 . David a man according to Gods own heart , yet had he an incestuous Amnon , and an ambitious Absalon , Jehosophat had a Jehoram : Hezechiah had a Manasses ; and Josiah had a Jehojakim . And what is found more true in experience , the Father and Mother good , and the Child stark naught ?

The Reason whereof is easily given : Grace is not traduced from the Parent to the Child ; the Father cannot conveigh holiness unto him , it is the gift of God ; Let him be a sanctified man , yet he begetteth a child as a man , not as an holy man , by naturall Generation , not spirituall Regeneration , Non ex principiis novitatis , sed ex Reliquiis vetustatis , ( saith the Father ; ) Not out of the principles of the new , but out of the Reliques of the old man : Gen. 5.3 . Adam begot Seth in his own image ; and David acknowledges ( though he had religious Parents ) that he was shapen in iniquity , and in sin did his mother conceive him , Psa . 51. Psal. 51.5 . The Corn purged from the chaff cometh up with it again , when it is sowen : The Circumcised father begetteth an uncircumcised child : And so the Serpent without a sting begetteth a Serpent with a sting : So a godly person , though he can perhaps transmith is goods unto his Son , can he leave him his goodness ? Can he conveigh his Graces , as his Lands ? No , one mans goodness doth not moralize another .

For the Use of this :

First , Application It must teach Parents to do what they can that their Children may be gracious ; They must instruct them : They must inlay them with Piety in their tender years : They must follow them with good Advice : They must set them a good example , and they must pray for them ; they must correct them when occasion is , and unbind the bundle of Folly that is in them ; that so their Sons may grow up as the young Plants , and their Daughters may be as the Polished corners of the Temple : If there be a defect on their part in this , and that the Children grow wild through want of their cultivating and care , they have much to answer for .

And secondly , If notwithstanding their care , the Children shall grow bad , they must rest contented , they have freed their own souls , and the Childrens bloud shall be upon their own heads : They may plant and water , but it is God that must give the encrease ; Grace is the gift of the Father of Spirits , and not of the Father of the Flesh .

Thirdly , It should teach Children to labour for a goodness of their own , for their Parents holiness shall not make them holy , nor their Faith justifie them : Some have a conceit that it is goodness enough for them that their Parents were good ; The Jews boasted that they had Abraham to their Father , Iohn 3. but St. John Baptist taketh them off from this , and biddeth them bring forth fruits worthy of life : And when our Lord perceived the same humour in them , He denieth them to be of Abraham , and saith , They are of their father the devill , Ioh. 8.44 . John 8.

Rom. 11.6 . 1 Cor. 7.14 . Why ? but will some say , doth not the Apostle say , Rom. 11. That if the root be holy , the branches are holy ; and 1 Cor. 7.14 . The seed of the Faithfull is said to be holy .

I answer , That holiness is to be understood only in regard of the Covenant , by vertue whereof they are members of the visible Church , and have right to the Sacraments , and partake of the outward Priviledges : These be Foederati , ( i.e. ) within the Covenant . God is the God of Abraham and of his seed ; but they be not Regenerati , not thereby regenerated in the Spirit .

Why , but yet they will say , The Promise is made to you and to your children . Acts 2.35 . Acts 2.

I answer , Yes , but what followeth ? As many as the Lord our Goal shall call . So in the second Commandement , He sheweth mercy unto thousands , but of them that love him and keep his Commandements . Let the child then labour to imitate the vertue of his Parents , and have a stock of Grace of his own ; for else the Piety of the Parent shall be so far from profiting him , that it shall adde unto his condemnation .

But now to make an entrance on that first particular Clause .

Observ . 5. The strange Metamorphosis of sin . He will be a wild man . The Hebrew is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( that is ) Onager , a wild Asse , a man like a wild Asse ; or as the Chaldee , A wild Asse among men ; the Septuagint render it only , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a man of the field , or wood ; a wild man . This was accomplished in Ishmaels person , Gen. 21.20 . who dwelt in the wilderness , Gen. 21. and so in his Posterity they were as wild Asses . The wild Asse liveth in the wilderness , is a beast of an untamed nature , and unserviceable to man , Iob 39.8 , 9.10 . as we shall see him described Job 39. Therefore the Prophet likeneth rebellious Israel unto a wild Ass , Jer. 2.24 . Ier. 2.24 . So was Ishmael in regard of his Ferity , Fierceness , and Savageness . Whence we may see , how sin un-manneth men , and makes them brutish ; brutish in themselves , and towards each other ; whereof there being every where too much proof already among us , almost in all professions , and for all brutish qualities ; I shall here only add this Caution : Let each one know and remember , that it were better to be a Beast , then like a Beast .

Preached , Ian. 5. 1641.

THE SIXTEENTH SERMON . GEN. 16.12 . And he will be a wilde man , and his hand will be against every man , and every mans hand against him .

I Must acquaint you , with one thing further ; Ishmael was the Son of Hagar ; and the Apostle maketh her a figure of the covenant of the Law given in mount Sinai , and of the earthly Ierusalem . As Sarah the free woman , figureth that Ierusalem which is above , and the Covenant of the Gospel : as appeareth by the Apostle , Gal. 4. Gal. 4. Now , in that Ishmael is a wilde asse ; it argueth the wilde and fierce nature of man , which by the Law cannot be tamed , but is made more rebellious : Man , as an unbroken horse , when he is curbed and kept in , flings the more . This is that which the Apostle saith , Rom. 7.8 , 9 , 13 Observ . 1. How sin is irritated and provoked by the Law , yet that remaining good and holy . Rom. 7. Sin taketh occasion , by the commandement ; and vers. 9. When the commandement came , sin revived ; and vers. 13. By the commandement , sin became exceeding sinfull ; sin is irritated and provoked by the law ; not only because ( as Origen saith , ) quae prohibentur , magis desiderantur ; such things as are forbidden , are more eagerly desired , nitimur in vetitum ; 'T is a great piece of the corruption of our depraved nature , to ambiate things most prohibited : And some say , Eve did not so much long for the fruit , quia pomum , as quia vetitum ; for that it was pleasant to behold , as for that it was prohibited ; but also because when sin findeth it self universally restrained , and meets with death and hell , at every turn ; and can have no subterfuge or evasion , from the rigour and inexcusableness of the Law ; like a river that is stopped , it riseth , and foameth , and swelleth : and thus the Law is said to strengthen sin ; not per se , aut ex intentione legis , not by it self , or through its own intention ; but by accident , irritating and provoking that strength , which was in sin before ; though undiscerned , and less operative : for as the presence of an enemy , doth actuate and call forth that malice , which lay habitually in the heart before ; so the purity of the Law , presenting it self to that concupiscence that lay before undiscerned , doth provoke it to fiercenes and rebellions ; and maketh it more outragious ; even as a mad dog , is the madder for his chayn : a strange wildness , and fierceness , and stubbornness , there is in us naturally : we are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and will endure no rule : nay , Tit. 1.10 . that which should hinder us , inflameth and enrageth us ; and oftentimes we are the worse , for being reproved .

For the Use .

We must labour to be recovered , Application and to be subject to the Law of God ; for if we will not suffer the law to be froenum , it will be Flagellum ; if it be not our Bridle to keep us from sin , it will be our Scourge to lash us for sin ; and so it hath been to many wild ones ( the conscience being awakened ; ) the terrours of the Law have brought them even to the brink of Hell , that they have seen nothing but Damnation before them .

But I go on .

The next Clause is , His hand shall be against every man ; that is , He shall be given to fighting and contention , to war and bloud ; as he shall be fierce and cruell in his own nature , so he shall exercise this cruelty .

And we may here observe , Observ . 2. Wicked minds are full of cruelty , and that an infallible symptome of an Ishmaelite . Ioh. 8.44 . That wicked minds are full of cruelty . We may fetch this as far as the Devill himself , of whom our Saviour saith , that he was a murderer from the beginning , Iohn 8. from the beginning , that is , Non Creationis , sed Defectionis ; not of his Creation , but Defection ; as soon as he was faln , he sought the ruine of mankind . So that Natales in Diabolo ( as the Father saith ; in another case ; ) we find the first beginning of cruelty in Satan : and from this evill one was Cain , saith St. Iohn , 1 Epist. 3. who slew his brother ; 1 Ioh. 3.12 . And such an one was Nimrod , who is said to be a mighty hunter before the Lord , Gen. 10 9. a man of bloud , that neither feared God nor man ; Such were the Aegyptians that oppressed , and killed the bodies of the Israelites with hard labour , and throwing their children into the River ; it is called cruell bondage , Exod. 6. Ezod . 6.9 . Esau was a bloudy-minded man ; He was resolved upon the killing of his brother Jacob ; and when he returned from Mesopotamia , came with a purpose to have effected it , if God had not taken off his edge ; and we see how that malignity ran in a bloud , for the Edomites that were of Esau , were heavy enemies to the Seed of Jacob : and in the day of Jerusalem encouraged the Adversary , and said , down with it , even to the ground ; yea , stood in the waies to cut off those that escaped , as it is in the Prophecie of Obadiah . How bloudy was Saul , and how did he pursue the life of David ? Charging his Servants to kill him , and sending some to kill him in his bed . David speaketh of the enemies of Gods people , that bloud and destruction was in their waies , and the way of peace they had not known . What think we of Ahab and Jezabel ? What think we of Amaleck ? Of Herod the great ? Of Antiochus Epiphanes ? who , besides the sacrificing of so many innocent lives to his proud ambition , in the slaughter of the Children ; even when he was a dying ( as if he would have his Sun go down fiery red , and in bloud , ) gave order , that when he should dye , so many of the prime of the Jews , whom he had cooped up , might be cut off , that so ( whether they would or no ) the day of his death might be a day of Lamentations . The next Herod was a bloudy man , and made nothing of the bloud of the Baptist , to content a wanton ; and Herodias was worse , whose thirst could not be satisfied without bloud . And the third Herod was bloudy also , as appeareth by the killing of Saint James with the sword , and his apprehending of St. Peter : Were not the Jews bloudy , whose hands were dyed in the bloud of the Lord of Life ? Acts 9.1 . And was not St. Paul full of cruelty before his Conversion ? Acts 9.1 . He breathed out threatnings and slaughter against the Disciples of the Lord ; himself confesseth , that he was even mad against them , and did persecute them to strange Cities . Acts 26.11 . Gen. 49.27 . Acts 26.11 . Some would have that Prophecie of Jacob , Gen. 49. concerning Benjamin , That He should be a ravening Wolf , to allude to St. Paul , for he was of that Tribe . Into this Catalogue of cruell ones we may reckon those Emperours after the time of Christ . One of them writh is Laws in bloud ; Another wishing even while he lived , to see the world mingled with fire ; and that Rome it self had had but one neck , that he might cut it off at a blow . What should I speak of Nero that man of bloud , and of Domitian , that when he was not killing of men , must be killing of flies , to keep his hand in ure . And so of Severus , and Decius , and Diocletian , under whom that issue of bloud stopped for a while , but was again opened by Julian , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that grand Tyrant , that according to the stamp of his Coine ( which was the Bull ) did goare the world . I might be infinite in the instances of succeding times , how cruell many people have been ; even this Posterity of Ishmael , the Turkes , how cruell have they been in all times , and continue to this day ▪ He is that great Senacherib , that if God did not keep a hook in his nostrils , doth earnestly desire to make all Christendom , an Acheldama , a field of bloud . And I could speak of some people in the world , that have been so bloudy-minded , that they have taken a complacency , and contentment in it : As Hannibal , who seeing a Pit filled with humane bloud , cryed out , O formosum spectaculum ! O most pleasant shew ! And Valesus ( the Proconsul in Asia under Augustus ) having caused three hundred men to be slain , walked among the dead bodies , and said , O rem regiam ! A stately act indeed ! And these times want not those 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as the Hebrew Phrase is ) men of blouds , whose feet are swift to shed bloud , who make no more of taking away mens lives then of cutting off the heads , of Poppies : Yea , will not stick to brag and boast of their shedding of bloud , as of a Trophee of their valour . Yea , I might speak of such , as out of their desire to give their bloudy minds contentment , and their wrathfull hearts satisfaction , have done what injuries malice could invent , to encrease the torments of others , to make them dye twenty deaths in one ; vt sentiant se mori : as he said of old , make them feel themselves to dye , by spinning out their lingring torments ; one being to dye , desired that he might be quickly dispatched ; it was answered , by him that had him in his power , nondum redij tecum 〈◊〉 gratiam : nay soft ( saith he ) we are not friends yet ; he made it good , Prov. 12.10 what Solomon saith , Prov. 12. The very mercies of the wicked , 't is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 their very bowels are cruel , and what then are their cruelties ? But it may be you are tyred with this sad narration ; if you be not , I am : and therefore I will turn my self , to matter of exhortation .

And for the application of this point ; Application be we all exhorted to take heed of bloody mindedness , it is a thing unbeseeming us as men : God sendeth man into the world as harmless a creature , and as unapt to offer any injury , as any creature whatsoever ; and sure he did intend in it , that Homo , should be homini Deus , non Lupus : that one man should be a God ( as it were ) unto another , , and not a wolfe . He never meant , that a man should be afraid to fall into the hands of men ; ( as David was , 2 Sam. 24. ) But that one man , 2 Sam. 24.14 . should be an Asylum and a Sanctuary unto another ; he did intend him to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a sociable creature ; and that men should live together , in a loving fellowship .

And therefore , in the Second place , to be cruel and bloody , is a sin even against humane society ; nay even the beasts themselves , that be of the same species , do not offer violence to one another : and what a fearfull thing is it , to see men embrue their hands in each others blood , Christians ! Countrymen ! Neighbours ! Brethren !

Thirdly , It is against Gods express commandement : how straightly doth he charge men , against blood and cruelty : and under what a penalty ? Now how doth he forbid cruelty , Exod. 23.19 . even towards the brute creatures ? Exod. 23. Thou shalt not seeth the kid in the mothers milke : and Deut. 22. Thou shalt not take the damm , with the young ones : Deut. 22.6 . Levit. 22.28 . The old and the young , must not be killed both in one day . Those precepts were sepimentum legis , the hedge of the law : And the reason was , commendare clementiam ( saith one , ) to recommend clemency and gentleness to men : Et ut mitiores essent erga homines ( saith another , ) that they might be the more tender-hearted , to each other ; for certainly , they that are cruel towards beasts , are in a disposition , to be cruel to men : And therefore the Athenians wisely punished those boys , whose practice was to catch crows , and to put out the eyes of them .

Fourthly , If it be against the Law , to be cruel ; I am sure it is against the Gospel , which is the Gospel of peace ; which breaths nothing , nor commands any thing , but that which tends to peace and mercy , and love , and compassion : and nothing so contrary to christianity , as cruelty : Isai . 2.4 . It was prophesied of the Church of the new testament , Isa. 2.4 . That they should break their swords into plough-shares , and their speares into pruning hooks ; and that nation should not lift up the sword against nation : c. 11. and again , Isai . 11. That the wolfe should dwell with the Lambe , and the Leopard with the Kid ; the calfe , and the young Lyon , and a little childe shall leade them : that is , they that were of a fierce and savage disposition , should be composed to meekness and love ; but alas , if Nazianzen could put himself into a passion at any time , by reading the lamentations of Jeremy : whose heart will not bleed , to think of the warrs amongst Christians ? who like the Midianites , have thrust their swords into each others sides ; and dance , in one anothers ashes : What horrour is there in reading the late outrages in Germany ! those now fresh bleeding wounds of Ireland ! where as cruel acts are done , as any former story can paralell : and by brethren , by Christians against Christians ! how have people buried all sense of Christianity : the very beasts of different kinds , while they were in Noahs Arke , did agree together , and those that are within the fellowship of the same Christian Church , are bloody towards each other : how have we taken off , a great part of the reproach of the Pagans of the world ? and strengthned their hand to impiety ; while we that profess the Prince of peace , and doctrine of peace , are at such deadly differences amongst our selves : In the fear of God , let us take heed of cruelty : and first let us avoid some special sins , that are apt to lead us on to this .

As First , ambition , and a desire of advancement ; what made Zimri kill his master , but ambition ; or Absolon supplant his Father , but ambition ; or Herod , to kill the infants , ( to take away the King of the Iewes , ) but ambition ; and the maintenance of his usurpation ?

Secondly , Take heed of covetousness ; those in the proverbs , are said to wait for blood , that they might fill their houses with spoiles : Habucuk telleth of such as aedificabant in sanguine , that did build in blood ; That is , such as by violence and oppression , force in their own interest , and cut their way to possession : As Ahab hunted Naboths blood , that he might have his vineyard : And those in the Gospel would kill the heire , that the inheritance might be theirs .

Thirdly , Let us take heed of envy , it was that which made Cain kill his brother ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , are not much distant from each other , malice and mischief . Sauls envy seeketh the blood of David : and the Pharisees and others , did so envy the reputation that Christ had in the world , that they gave not over , till they had his life .

Fourthly , Let us take heed of lust , it was that which put on David to the murder of Vriah : Some prostitutes have had such power over their lustful lovers , that they have put them on to the shedding of blood : The lust of Herodias was the cause of the loss of Saint Iohn Baptists head .

Fiftly , Let us beware of excess ; who hath contention , who hath wounds without cause ? Prov. 23.29 . saith Solomon , Prov. 23. but he that sitteth long at the wine ; when wine hath inflamed the blood , and unthroned Reason , then a little occasion moveth a quarrel , and the hand is quickly upon the sword . Alexander killed his Clytus , in his drunkenness ; and examples are too numerous ; ( even in these times ) of those that have slain others in their wine .

Sixthly , take we heed of nourishing Anger and Displeasure long : for if we do , the Apostle tells us , we give place to the devil ; and we know , he is a murderer , and will put on to blood . Anger retained , groweth as sowre as Malice ; and Malice hath black and bloody resolutions : as we see in Absalon against Amnon ; who kept his wrath so long , until it burst out into blood .

I would , in the last place , advise to take heed of an erroneous Conscience , or a Zeal without true Knowledge : for even this hath put on many to blood ; it hath made some sacrifice their own children ; as we see in the Old Testament . Those thought they did God service , while they killed his servants , Joh. 16. and Saint Paul , Joh. 16.2 . Acts 26. in his blinde way , ( as himself confesseth , Acts 26. ) thought he ought to do many things contrary to the Name of Jesus of Nazareth . And certainly , that Apostle , reprehending himself for the cruelty which he exercised upon the poor Saints , willeth us to beware of the same .

And in the second place , there is something to be done , to keep us from Cruelty ; and that is , to get into our hearts a conscience of Gods Commandments : Amongst those Laws that were given with such terrour , this is one , against blood : And if the Lion hath roared , let us be afraid .

Secondly , Let us think how like we are to God by mercy , who is the preserver both of man and beast : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 perdidit . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , solvo , destruo . And how like by cruelty to Sathan , who is Abaddon , and Apolyon , ( i. e. ) both in his Hebrew and Greek name , a Destroyer .

Thirdly , Think we of that exemplum indeficiens , that exquisite Pattern of our blessed Lord , who in all his time 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 good work , as souldiers that stand in their files , ready to fall on , upon the word given . Saint Augustine is for Emamus occasiones , S. Augustine . let us buy opportunities of doing good . I wish we could apprehend those opportunities that offer themselves , and do , as it were , ( with a smiling face ) invite us to the embracing of them . But alas ! many and many of those , either we at all take no notice of , or at least do not regard ; but let them slip by , without making any use of them . So prone is out nature to evil , and so averse to good , that in the former ( like gun-powder ) the least spark taketh in us ; but in the later ( like green wood ) much blowing will not make us burn . We flee unto evil , but we are scarce haled to that which is good . Alacriùs illi ad mortem , quàm nos ad vitam ; evil ones run more chearfully to death , then we to life and goodness . What is there in the ways of evil that chears us , like that in the ways of piety ? or is there the like reward of well and evil doing ? Oh what tears are sufficient for this inequality of our carriage ! Let us with trembling think of it : Consider this , all ye that forget God . We will not , when he would ; and he will not , when we would .

It followeth , And every mans hand against him ; that is , to oppose him . We may see , then ,

Observ . 4. Contentious persons , as they are troublesom , so hateful unto all men . That the troublesome man is hateful to all men .

Had not Cain reason to think that all men would hate him , and that every man that met him , would kill him , when he had so sinned against Nature and Religion ? And well might Lamech think that people would distaste him , when he was so full of rage , that he cared not for killing a man in his fury . And how hateful , think you , that Nimrod , that mighty hunter , was unto men ! Joshua censured Achan , and it enraged the people against him , in that he had troubled them . And if Elijah had been a troubler of Israel , no doubt all the people would have been against him . And when the Priests would enflame the mindes of the people against Jeremiah , they make them believe , that he troubleth the nation , and weakneth the hands of the people ; that he seeks nothing but to put causless fears and jealousies into their heads : and himself complaineth , that he was a man of contention . And so Amos suffereth as a man that troubleth the publike peace ; and that the land was not able to endure his words . And we see how they incense the people against Saint Paul , Acts 16.20 . This man doth exceedingly trouble our City . So at Thessalonica , Acts. 17.6 . These men have turned the world upside down , and are come hither also : As who should say , Take heed of these men , bend your selves against them , and cast them out speedily ; for they be Incendiaries , and they raise tumults wheresoever they come ; and therefore they are not to be endured , unless we mean to be enwrapped in the same miseries that others have been .

For the Use of this :

Application First , this may answer that complaint that some men and women make in the world : I am not beloved ( say they ) I cannot have the good will of my neighbours ; they are strange unto me , they will hold no conversation with me . Why , you are not peaceful ; you are disturbant to your neighbours ; you are inimicitious to those that offer you none injury ; you are medling with things that belong not unto you ; you are carrying tales between others ; and you are siding with those that be naught . If so , wonder not that you are hated : it is the just judgement of God upon you , that men should be afraid of you , and shun your society .

Secondly , it may teach men how to gain love , and to be well respected in the world : let them be affable and courteous ; let them do good offices , as they have occasion ; let them studie to be quiet , as the Apostle saith : ) let them not willingly offer injury , nor let them take exceptions at any thing they suffer : let them be innocent as doves . This peaceableness conduceth much to make that which Saint Peter calls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a fair conversation . The Sichemites can give this motive for the dwelling of the sons of Jacob amongst them , Gen. 34. Gen. 34.21 . because they were peaceable men . Innocency , and harmlesness , and quietness , ( though they be contemned by proud and stirring humours , as a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a flatness of spirit ; yet ) certainly they are no cyphers in Christian Arithmetick . Solomon maketh it the property of a fool , to be medling ; but a meek and quiet spirit is of God . So then , now , who would not rather chuse to be a fool to the world , and wise to God ; then wise to the world , and a fool to God ? A peaceable man will get love ; a contentious man will get hatred , and be a burden to the place where he liveth . Now he is a fool indeed , that had not rather be beloved then hated , and that both by God and man .

Preached , Ian. 12. 1641.

THE SEVENTEENTH SERMON . GEN. 16.12 , 13. And he shall dwel in the presence of all his Brethren . Vers. 13. And she called the Name of the Lord , &c.

THis clause is diversly interpreted ; Some understand it thus ; for all he shall be so savage , and fierce a man ; and his hand against every man ; yet , even amongst his enemies , he shall have some friends , and other some that will affect him , and commend him : Observ . 1. None so desperately wicked , but ever found Abettours . And it is true , there were never any so desperately wicked , but they found some to favour them , and applaud them . David speaketh of those that bless the covetous , whom God abhorreth ; there were those men among the Iews , that spoke well of Tobiah their common enemy , and reported his good deeds , Nehe. 6.10 . Suetonius , Epiphanius , & S. Augustin . Nehemiah 6. The Persians honoured Nero , that was the hatred of God and man : and as Suetonius reports ; though all men thought him unworthy of common burial , yet they sent some yearly with flowers and odours , to adorn his Sepulchre : And both Epiphanius and Saint Austin tels us , of a certain brood of Hereticks , called Caiani ; that honoured Cain , affirming that he was a worthy man , conceived by some powerfull nature ; That therefore shewed it self mightyin him . The same Hereticks also , honoured Corah , Dathan and Abiram , as men of courage and resolution : yea they adored Iudas the traytor , being perswaded that some divine operation , and propheticallinstinct did direct , that , by his delivering his master to the Iewes , all men might be delivered from the divell . And did not Sixtus Quintus in the conclave of Cardinals , make a Panegyrick in the commendation of that Iacobin , Application that killed Henry the third of France ? Adams eating of the forbidden fruit , hath put the judgment of his posterity , out of taste ; insomuch that they often think well , and speak well , and are affected 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 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 from these precipices : for thou hast the same root of bitterness in thee , that those monsters have ; Prov. 27.19 . as face answereth to face in the water , saith Solomon , Prov. 27. so the heart of man to man : Every man may see in another , the compleat image , deformity , and unrighteousness of his own heart ; and may truly say , such an one should I be , if Gods grace did not prevent it : 2. Hereby God will exercise the grace of wisdome , and circumspection ; for when such wicked ones be in the world , the children of God ( according to the counsel of their Lord , ) must be wise as serpents , and innocent as doves ; i. e. they must carry themselves so , 1 Cor. 10.32 . that they do not provoke those malitious ones against them ; give none offence ( saith the Apostle ) neither to Jews , nor Gentiles , 1 Cor. 10. they must do nothing to irritate them : it may be , they may be offended at their profession , and practice of religion ; but that is Scandalum acceptum , non datum ; and offence taken , but not given : and in that case , melius est ut scandalum oriatur , quàm ut veritas relinquatur ; better it is , that such an offence should arise , then that the truth should fall , and be forsaken : but else they must be so wise , as to carry themselves harmlesly , and give them none offence , Tertul. in Apol. whereby their still glowing wrath , ( that fire on Satans Altar ) may be stirred against them : and thus wise were those Christians , Tertullian speaks of in his Apology ; They lived peaceably and quietly , in the midst of their enemies ; and they were ready to do all offices of humanity for them ; but it could not be justly laid to their charge , that they were injurious unto them , insomuch that they could say , bonus vir sanus , sed malus quia Christianus . Such an one is a good man , but evill only , in that he is a Christian .

Thirdly , God by suffering such men , will exercise the patience of his children ; for being apt to be wronged by those violent men , ( though they offer no wrong , ) there is an imployment of their patience ; as likewise of their cofidence in God , who is an harbour to put into , in all storms .

Fourthly , Of their love to God ; for by a kinde of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and contrariant operation , the coldness of the charity of men , maketh their love more intense towards God ; it doth also stirr up in them , the Spirit of prayer and supplication , and make them more earnest with God , for the protecting of them : for the girding up and restraining of the fury of wicked men ; yea further , it is the stirring up of their compassion towards those wicked men ; for we are even bound to pitty them , who are so miserably enthralled , under the power of sin and Satan ; and to pray for them , that their eyes may be opened , that they sleep not in death : and the rather , because we see , this is the effect of corrupt nature , which would break out in us , as well as in them , if God did not restrain it : Titus 3.3 . The Apostle maketh this an argument , to provoke meekness . Tit. 3. We our selves were in times past unwise , disobedient , deceived , serving divers lusts and pleasures , hateful , and hating one another .

Lastly , God suffers such wilde and fierce men , and such cruel people in the world , for the punishment of men : while they take liberty to sin against him ; He maketh a rod of the malice and cruelty of the wicked , to scourge them withall : God gave his people into the hands of such as oppressed them , because they had provoked him , by their foul sins : and though it is true , that afterwards he threw those rods into the fire ; ( as we see in the King of Assyria , and others ; ) yet for the present , he doth use them to chastise his own people withal ; and they are very fierce against them .

Give me leave to adde one word more , concerning this instance in our Text. The ferity , and fierceness , and savage diposition of Ishmael and his posterity , was a part of the punishment which God laid upon Sarah for advising , and Abraham for yeelding to take Hagar to wife . Gal , 4. They lived in part to see it : for Ishmael mocked , yea persecuted Isaac , ( saith Saint Paul , Gal. 4. ) and therefore was east out , with his mother ; Psal. 83.6 . but after their death it fell out , that the Hagarens were reckoned among the enemies of Sarahs seed . Psal. 83. They were amongst those , that sought to cut them off , from being a nation ; and that the name of Israel might be no more in remembrance : unwarrantable courses treasure up punishment for after time . Observ . 5. The messages of Gods faithful ministers are his own word , and Embassages . I have made it good heretofore , in manifold examples , and given sufficient Reason for it ; for how should a blessing be expected upon any project , wherein God is not advised withall ? Nay , how just is it with him , to render such actions , vexatious unto the parties that have undertaken them ? And therefore , let us ever ask counsell of God , and look that the grounds of our actions , be justifiable . And amongst other wayes , let people take heed of unlawfull mixture , such as was Abrahams with Hagar ; a punishment of that fault , may lye in the issue , and they may grow up , to be an hearts grief to those from whom they are sprung ; besides , their being standing monuments , 3. Part of his Histo. c. 18. Tit. 6. as it were , of their sin and shame : if they shall prove good , ( as Iephtah , and divers others have done , and not fly out , as Ishmael ; ) yet that ought to be matter of humiliation , as long as they live : Antonine telleth of the mother of those three famous men , Petrus Comestor the Author of the Scholastical History , Peter Lombard the Master of the Sentences : and Gratian the Compiler of the decrees , ( having had them all , in an unlawfull way : ) that she told her Confessour , that she could not be so sorry for her sin , as she should , because they proved such eminent men : but he bad her to bewaile also her want of sorrow : Though such children prove never so excellent , yet the fault is to be mourned for ; and the judgment : if it lye not in the childe , to be a grief to the parents , while they are living ; or a shame , when they are dead ; ( as is said of Dionisius , poenas quas vivus effugit , mortuus in filio exolvit , the punishments which he escaped living , he suffered in his Son , after his decease : ) it may lye in some other thing ; for certainly God will punish it , one time or other ; as he did in Augustine himself , for his Adeodatus . Let us take heed of this , or any other unlawful course , which , though it seem never so pleasurable or profitable , in the contriving or acting , yet will have a sting in it , and vex as much as ever it contented : for God must be just , and men must reap the fruits of their own way . And so I have done with this verse .

I come now to the next , Verse 13. where beginneth the third part of this Chapter , and it containeth the thankfulness , and obedience of Hagar ; her thankfulness in the 13. and 14. verses ; acknowledging the Lords mercy to her , and giving the fountain a new name : and her obedience , in that which is supplyed , in that in her mistress house she brought forth her son ; she returned therefore thither again , according to the direction of the Angell : and in the last verse , is set down the age of Abraham , when Ishmael was born .

For the first of these , her thankfulness , in this 13 verse ; she giveth God a title : and secondly , she giveth a reason of it .

For the former : she calleth the name of him that spake unto her , the Lord . Why , may some man say , It was the Angel of the Lord that spake unto her ; and so he is stiled four several times ; vers. 7 , 9 , 10 , 11. And mark , ( saith my Author ) though it were an Angel that spake unto her , ipsa autem non ut ab Angelo , sed ut à Deo dicta accipit ; yet she entertains it not as from the Angel , but as spoken to her from the Lord himself : Et sic audiendum est verbum Dei ; Observ . 5. The messages of Gods faithful Ministers are his own words and embassages . and so ( saith he ) is the Word still to be received : that which Gods Ministers faithfully deliver , ( by vertue of their Office ) is to be taken as the Word of God himself . Zacharias , in his song , speaking of Gods Word , Luke ● . 70 . saith , As he spake by the mouth of his holy prophets : God speaketh by their mouth : that which they delivered , was no less to be reputed Gods Word , then if the Lord himself had uttered it , in some such sort as he spake to some of old . Hence is that ordinary phrase in the Prophets , The word of the Lord which came to such a Prophet ; and , according to the word of the Lord which such or such an one spake . God told Jeremiah , ( Chap. 1. Jer. 1.9 . ) I have put my words into thy mouth . Daniel saith , ( Chap. 9. Dan. 9.10 . ) We have not obeyed the voice of the Lord our God , by the ministery of his servants the prophets : He calleth it the Lords voice , which came unto the people by the Prophets ministery . He that heareth you , heareth me , saith Christ to his disciples , when he sent them forth to preach , Luke 10.16 . God doth beseech you through us , ( saith Saint Paul ) and we pray you in Christs stead , 2 Cor. 5. 2 Cor. 5.20 . and he telleth the Thessalinians , ( 1 Thess. 2.13 . ) that his word was indeed the word of God . And that this opinion is to be held , of those that faithfully believe , even to this hour , may be gathered from that promise of Christ , Lo , I am with you to the end of the world , Matth. 28. Matth. 18.20 . It cannot be restrained to the Apostles , who , having served their time are now at r●st ; but belongeth to those Preachers to whom the Lord giveth gifts , for the gathering together of his Saints , until the end of the world . How is Christ with them , but by teaching , and enabling them what to say , and by revealing , by them , his minde unto his Church ? Hence it is , that as Christ is termed the sun of righteousness , Mal. 4.3 . Rev. 1.20 . Mal. 4. so his Ministers are called stars , Rev. 1. and therefore , as the light of the stars is ( by way of reflection ) the very light of the sun , which they receive from thence ; so the doctrine of Christs Ministers is the doctrine of Christ : The words of an Ambassadour , are reputed his from whom he cometh : And Ministers are Gods Ambassadours ; therefore , what they faithfully deliver , is not mans , but Gods .

For the Use of this :

Application It teacheth people with what respect to entertain that which Gods Ministers faithfully teach , even as it were immediately delivered by God himself : Neither is it possible men should profit by hearing , till this perswasion be graffed in them . This was that which made Saint Pauls ministery among the Thessalonians , to be , not onely in word , but in power : they did receive it , not as the word of man , but as it was indeed , 1 Thess. 2.13 . the word of God , 1 Thess. 2. When the doctrine is believed to be the Lords , then it confirmeth faith , and buildeth up in saving knowledge . When threatnings are received as his , they strike an awe into the conscience , and awaken unto repentance . When the comforts are taken as his , then they are balm to the navil , and marrow to the bones . David made account Nathans words were Gods , and therefore they humbled his soul ; and again , his afterwards did comfort him .

Numb . 16. When this is urged , it may be some will say , ( as Corah and his companions , Numb . 16. to Moses and Aaron ) You take too much upon you : What do you make your selves ? Must your words be taken as Gods own words ; and your sayings ; as the Oracles of the most High ? Who can endure that you should be so presumptuous ?

But it is answered , It is no arrogancy , or presumption , to speak as the Spirit of God doth in the Scripture . David , and Hezekiah , and Eli , and others , have taken the words of the Prophets as Gods own words .

Why , but then they will say , Must every word that is delivered in a Pulpit , be taken as Gods words ?

No : but that which is faithfully delivered , by vertue of their Office , is to be received as Gods own Word . And this is our comfort , in the midst of the worlds contempt , that he that despiseth us , despiseth him that sent us ; that is , God himself . And this shall be the condemnation of the scorners of the Word , that their disdain hath made war against Heaven : Your murmurings are not against us , but against the Lord , Exod. 16.7 . Exod. 16. Contemnis praeconem , sed hunc judicem ; thou contemnest not onely the Preacher , but thy Judge .

She called the name of the Lord that spake to her , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Thou God seest me . Her Naming is , that God did see her affliction , and would look upon her in mercy : for God is said to see the affliction of men : Exod. 3. I have seen , I have seen the affliction of my people . Exod. 3.7 . Psal. 25.18 . And David prayeth to God to look upon his affliction , Psal. 25. that is , not barely to eye it , but to case it . In oculis Dei est pietas & indulgentia , S. Ambrose . ( saith Saint Ambrose ; ) in the eyes of the Lord are mercy and compassion . This seeing here , is no more then the Angel had said before to her , vers. 11. Observ . 6. 'T is both a Consolation and a caution , that God beholdeth all , both our doings and sufferings . The Lord hath heard thine affliction . What a ground of consolation it is unto a man or woman , when they are afflicted either inwardly or outwardly ; to finde God look upon them , and to speak comfort unto them , no tongue is able to express .

The substance of what should now be observed , was spoken upon the eleventh verse ; and therefore I dismiss it , and conclude with this :

This name of God , God seeth , as it is a ground of consolation in affliction , Application so it ought to be the ground of our cautelous and circumspect walking in our whole conversation . It was that which kept Joseph in awe , when he was sollicited by his lascivious mistress : How can I do this great wickedness , and sin against God! Gen. 39. It kept David in awe : I have set the Lord always before mine eyes , Psal. 16.8 . and Psal. 119.168 . I have kept thy precepts and thy testimonies : for all my ways are in thy sight . And by this would Elihu deter men from wicked practices , Job 34. Gods eyes are upon the ways of man , Job 34.21 . and he eyeth every step he taketh . And I wish this might be ever in our minde , in all places , and at all times , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God seeth me . He is in all places , and ( like a well-drawn picture ) eyeth me in every part of the room . Nazianzen . 'T is Nazianzen's comparison . Seneca gave advice , Sic facias quaecunque feceris , tanquam spectet Cato , aut Scipio , aut Lucius aliquis : So do whatsoever thou dost , as if Cato , or Scipio , or some grave Lucius looked upon thee . And much more force should there be in Gods presence ; who looks upon us , not onely when we are fasting , but feasting ; not onely when we are praying , but playing ; not onely in the fields , but in the house ; and not onely in the parlour , but in the bed-chamber ; yea , in the closet . Are not they Atheistical , that are conceited that God sees them not ? And little better are they , that , being perswaded God seeth them , yet dare , by their ill courses , provoke the eyes of his glory . They that would be afraid of a grave person , yea of an ordinary man , yea of a childe ; yet are not afraid of the presence of God . I say again , Were this consideration still in us , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God seeth me ; what temptation could prevail against us ! It is said of a Reverend and religious man , that he had this written before his eyes in his study , and I make it my close ; Sin not thou : though never so secret , God seeth thee , and the Angels stand by thee ; the devil is ready to accuse thee , thine own conscience to give evidence against thee , and hell fire to torment thee .

Preached , Ian. 19. 1641.

THE EIGHTEENTH SERMON . GEN. 16.13 . Thou Lord seest me . For she said , Have I also here looked after him that seeth me ?

THe last part of the Chapter setteth out unto us the gratitude and obedience of Hagar : her gratitude , in the 13 and 14 verses , in giving a name to God , and a name to the Well .

For the former , I opened the name given to God .

I will not stand upon the Common place of Thankfulness : Chrysost. in loc. But , because S. Chrysostome and others do observe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : that is , the modest gratitude of this same handmaid , for Gods great favour shewed unto her ; I will note two particulars here , upon which her gratitude is grounded .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 First , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Thou Lord seest me : As if she should have said , I was destitute , and forsaken ; there was no creature to yeeld me relief : but thou didst look upon me , and hadst mercy on me .

Observ . 1. All earthly defects are made up to Gods children , with supplies from heaven When Flesh falleth off , God falleth in ; when the World leaveth , God helpeth ; when people are destitute of Earthly means , then oft come heavenly supplies .

Joh was in an heavie case , ( as himself layeth down ) in the midst of his broyling and throbbing sores , Job 19. his brethren were far from him , his acquaintance were estranged from him , his kinsfolks failed him , Job 19.13 . and his familiar friends forgot him : they that dwelt in his house , even his maids , did count him a stranger : he called his servant , and he gave him no answer : his breath was strange to his wife , though he entreated her for the children of his own body : the young children despised him , all his wicked friends abhorred him , and they whom he loved were turned against him . Good man , what a lowe ebbe was he at ! nor wife , nor friend , nor servant , to stick to him ! and his children gone , that might have comforted him ! And yet , had not God been now his comfort , had not he looked upon him , what had become of him ? But he saith , verse 25. I know that my Redeemer liveth : Though outward comforts stinted , there was a spring of inward comfort . David saith , Psal. 27.10 . When my father and mother forsake me , then the Lord will take me up . And when he was in that great perplexity ; Ziglag was burnt , his wives were carried away , and his goods , and the people spake of stoning him ; well may it be said , that he was distressed : Yet when the world so frowned , God favoured him ; for it is said , He encouraged himself in the Lord his God , 1 Sam. 30. 1 Sam. 30.6 . We shall finde , that the widow and the fatherless are more especially intituled to Gods protection , in several places of the Scripture . The cause of a widow is doleful : the Hebrew calleth her 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , mutus , dumb : sic appellata , quòd viro mortuo , non valeat loqui & litigare : so denominated , because she hath no heart to speak , having lost him that was her loving yoke-fellow . The Greek calleth her 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to rejoyce : but sure 't is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by a figure of contrariety , because she hath but small cause of rejoycing . 1 Tim. 5.5 . The Apostle calleth her 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , solitary ; or , as our translation rendreth it , desolate . Our Laws call her relictam , one left ; vidua , à viduo the old word ; à viro divisa , as parted and divided from man , and exposed to injury . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saith the Greek Proverb ; When the oak falleth , every one will fetch wood . Now because she hath lost the vail of her eyes , God will be her protector ; and because she is destitute of the comfort of her mate , he will be an husband to her . And so orphans and fatherless are in a sad condition : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( saith Hesychius ) is from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , dark , or clouded : as much as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and signifieth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , one that is in darkness . And Photinus saith , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : an orphane is such an one as hath no man to help him , no helper . I will not leave you comfortless , Joh. 14. In the Greek it is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , John 14.18 . I will not leave you orphans : intimating the case of orphans to be uncomfortable ; and therefore it is , that God is more especially sollicitous for them , and rebuketh those , in an heavie manner , that wrong them : they are left of the world , and therefore are found of God . The world was a back-friend to the poor man that lay at the pool of Bethesda eight and thirty yeers together , and , all that time , could not finde a man to help him into the pool : hominem non habeo , saith he , Joh. 5. John 5. I have not found a man ; and therefore Deum habes , ( saith one ) thou hast a God to help thee : Christ instantly saith unto him ; Arise , take up thy bed , and walk . Our Lord telleth his disciples ; ( Joh. 16. And 16.32 . Matth. 26.56 . ) You shall leave me alone . Indeed it proved so , Matth. 26. All the disciples forsook him , and fled : Yet I am not alone , ( saith he ; ) for the Father is with me . Saint Paul saith , 2 Tim. 4.16 . at his first answering , no man stood with him , but all men forsook him : notwithstanding ( saith he ) the Lord stood with me , and strengthened me . When men forsake , God will help . Indeed , he suffereth , sometimes , men to come to that pass , that they are utterly destitute , before he cometh to help ; both for the manifestation of his own goodness , and the increase of our thankfulness .

And therefore for the Use of it :

Application First , Let our care be , to keep in with God , and to endear our selves to his protection , by a godly conversation ; for if we be in with him , in all our troubles and perplexities , when men shall fall off , as leaves in Autumn ; or be like the brakes in the Summer , that Job speaketh of ; we may roul our selves upon God , who will make amends for the worlds defect : But if we be not è servis , of his family , at least , of good correspondence with him , we shall be utterly lost ; for our friends will turn adversaries , and they will be encouraged to do us mischief ; as Davids enemies said , his God hath forsaken him , let us persecute him , and take him , for there is none to deliver him : And they could reproach him and say , where is now thy God ? I say again , let us keep in with God ; and then if there be any water , it is in the Ocean ; if there be any light , it is in the Sun ; if there be any comfort , it is in God .

Secondly , when we finde , upon the worlds deserting us , that God hath taken care of us ; let us be truly thankful ; and the more thankfull , because he came in at a dead lift , as we say : when David was sensible of Gods drawing him out of a pit , wherein he must necessarily , in the judgment of flesh and blood , have perished ; there is a new song in his mouth , Psal. 40.3 . even of praise unto his God , Psal. 40.3 . And when the man at the pool was sensible , that in the want of mans help , God helped him ; the next news we here of him is , that he is in the temple . Iohn 5.14 . Iohn 5. And what ingenuous person is there in the world , that hath not found his heart inflamed ; and an edg set upon his thankfulness ; when he can say , as Hagar here ; thou God seest me the world afforded no help , but , thou my God doest help me .

Another ground of her thankfulness here insinuated , is this ; that having heard all those comforts that the Angell had given her , in this her affliction ; Observ . 2. True Christian gratitude looketh through the meanes and instruments up to the main Agent , through all second causes to the first . Augustine . Gen. 32.10 . yet she looketh up higher then the Angell , even to God himself , and acknowledgeth him to be the fountain of all that consolation : It is a speciall part of thankfulness , in benefits received , to look through the meanes and instruments , and second causes , unto God , and ultimately to resolve all into him , that is Bonum omnis boni , the good of every good besides : Fons boni lucidus ( saith Saint Austin , ) the cleer fountain of all good : Iacobs estate was much improved ; he looketh further then his own industry . Gen. 32.10 . Lord ( saith he ) I am less then the least of thy mercies ; for with my staffe came I over this Iordan , and now I have gotten two bands : And Gen. 33. For his children , he looketh further then the strength of his own body , Gen. 33.5 . vers. 5. These be the children which God hath gratiously given thy servant . And so Ioseph , for his honour and great estate that he got in Egypt , he looks further then his own wit and understanding , and the favour of his Prince ; as appeareth by the name he giveth his younger Son Ephraim ; God ( saith he ) hath caused me to be fruitfull in the land of mine affliction . Gen. 41. Deborah , though she saw what Iael had done against Sisera , ch 41.52 . yet she looketh higher , and praiseth the Lord for the avenging of Israel , Iudges 5. Iudg. 5.2 . 1 Sam. 17.37 . When David telleth Saul , how he slew the Lyon and the Bear ; he doth not look upon his own courage , but he ascribeth it unto God . 1 Sam. 17. God delivered me out of the mouth of the Lyon , and the paw of the Bear : and in other victories which he got , he doth not boast of his own prowess , though he had the heart of a Lyon , and was a man both of valour and skil ; but he thanked God for them , Psal. 144. Psal. 144.1 . Blessed be the Lord my strength , which teacheth my hands to war , and my fingers to fight : Hezekiah being freed from his dangerous sickness ; which was mali moris , as they say , and most probably thought to be the plague ; though he had applyed the lump of figgs , which the Prophet had prescribed , yet he pitcheth not upon this , as the main cause ; but celebrateth the power and goodness of God , as knowing him to be the Author of his recovery , Isaiah 38. Isai . 38. The man that was cured in the beautiful gate of the Temple , by Peter and Iohn , looketh further then them ; and therefore it is said , that he went into the temple walking , and leaping , and praising God . Acts 3. Acts 3.8 . He looked further then the instrument , even to the prime efficient : we shall see Paul directing the Corinthians , for what benefit soever they had received by the ministery of him , or of Apollos , to look further then them , even unto God . 1 Cor. 2.5 . Who is Paul , or who is Apollos ; 1 Cor. 2.5 , 6. but Ministers , by whom you have believed , even as the Lord gave to every man ? I have planted , Apollos watered , but God gave the increase : and for those comforts which himself received , by what mediate hand soever he had them , whether Ananias , or any other ; He looketh up as high as God , 2 Cor. 1. Blessed be God , 2 Cor. 1.3 . even the father of our Lord Iesus Christ , the father of mercy , and the God of all comfort , who comforteth us in all our tribulation : even the wiser heathens , in their deliverances by Sea and Land , would look up as high as God , ( whatsoever the instruments were ; ) Hence the temples of their Deities were so full of those 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , their offerings ; and we reade of some of their Altars inscribed , Iovi liberatori , unto Iupiter their deliverer .

The Application of this point is , to stirr us up , Application to put this that I have said , in practice ; in those evils of punishment that befall us , we are not to rest in the secondary causes , but to mount higher , even to God ; for there is none evill in the city , which the Lord doth not , Amos 3. Understand it de malis poenae , non Culpae ; of the evils of punishment , not of those of sin : David knew that God had a hand in Shimei's cursing him , the Lord hath bidden him curse , saith he ; 2 Sam 6.11 . 2 Sam. 16. So Iob , in his losses , had an eye not so much to the Caldeans , and Sabeans , or to Satan himself , as unto God ; non ad manum percutientem , sed ad manum permittentem ( saith Saint Augustine ; Augustine . ) he looked not at the hand that smote him , but higher ; to the divine hand permitting it : The Lord hath given , and the Lord hath taken away , Iob. 1. Iob. 1.21 . Saint Paul doth instruct the Corinthians , that when they were judged , they were chastned of the Lord , 1 Cor. 11.32 . Isai . 9.13 . 1 Cor. 11.32 . and it is taxed as a great fault , when men turn not unto him that smiteth them , Isai . 9.13 . So in blessings received , we should not stick in the meanes , but acknowledg God to be the Author , and prime efficient ; and that inferiour causes are but his instruments ; for as in evils of punishment , if we do not rise in our thoughts as high as God , and make account they are from him , we shall never be patient under the rod , nor profit by it : so in good things received , if we look no further then second causes , we shall never be truely thankful ; nay , we shall be unjust , by shifting the debt from the true creditor . And yet , how frequent a fault is this in the world ! In Victories , how apt are men to thank the strength and the power they brought into the field , and to forget him that is the Lord of hosts , and God of victory ! Nay , Adrian , and Verus , of old ; and Selimus , and Ferdinand , of later times , did erect monuments of Victory to their Horses . So for honour and dignity , men thank their friends , or their money , or their own acts ; not remembring that of the Psalmist , Psal. 75.6 . that promotion cometh neither from the east , nor from the west , nor from the south ; but it is God that pulleth down one , and setteth up another . So for wealth ; men look no further then their own labour or industry , or else what hath been cast upon them by the donation of friends ; not remembring that of Solomon , The blessing of God is that which maketh rich . The returns at Sea are attributed to a strong ship , and the Skill of the Pilot. The Fisher ( as the Prophet speaketh ) sacrificeth to his net and drag . The Husbandman thanketh his dung-hill for his Crop , and neglecteth God that giveth the increase . Yea , some are so presumptuous , and so irreligious , as to thank themselves , and their own works , for their salvation : they will have , not onely a congruity , but a condignity in them ; and say , that God is tied , upon terms of strict justice , to reward them : never thinking of God , who worketh all their works for them , saith the Prophet ; that worketh both the will and the deed , saith the Apostle . Some , in special comforts received , either by preaching , or otherwise , idolize the Ministers ; and are not thankful , as they ought , to God , Isai . 48.17 . who maketh them to profit , Isai . 48. and giveth the tongue of the learned to his servants , to minister a word in due season , to them that be weary , And 50.4 . Isai . 50. Now what wrong is here done to God , that he must be robbed , to pay the instrument ! How must this needs provoke him ! He is not against some praise and thanks to be given to the instrument : The sword of the Lord , and the sword of Gedeon : But when he observeth us to give more unto the means , then to the author ; then he is jealous , and is more justly offended , then Saul was with the womens song ; Saul hath slain his thousands , and David his ten thousands . Let the keeper of the vineyard have his two hundred ; but let Solomon have his thousand : Thank we our friends , and think well of the means ; but let God have the fat of the sacrifice , as without whose blessing no means could have been available for our comfort . If we do otherwise , as we are unjust and unthankful for the present ; so we lay up a judgement for after time . It is reported of Timantes of Athens , who , reckoning up his Victories , coming to one , said , Hoe Fortunae meae debeo ; This I owe unto my Fortune . You must know , he meant , by Fortune , the Deity : but he never prospered after . When , in mercies received , we forget to acknowledge God the prime agent , and to be thankful ; it is the next way to make all means , for after-time , unsuccessful . Let us learn of Hagar here : Thou Lord seest me : I have had great comfort from the Angel ; but I know he was onely but thy mouth : Thou art the fountain of all my consolation : It is thou , thou Lord alone , that seest and regardest me .

We come to the next clause ; Have I here also looked after him that seeth me ? Of which there be almost as many interpretations , as there be words in it . That a man is ( as Nazianzen saith , Nazianzen . in another case ) in a garden where there is variety of curious flowers , he knoweth not which to pluck first . Some make the meaning to be this : Have I here also looked after him ? That is , I have onely seen the back-parts of the Angel , and not his face . Musculus thinketh , that she was so fearful and modest , that , all the while the Angel spake to her , she looked not upon him ; onely , in his going away , Observ . 3. The imperfection of our knowledge here , and dulness of our apprehensions . Exod. 33.10 . she had a sight of his back-part . And from hence some would gather , that our knowledge , even of Angels , in this life , is imperfect : and if of them , much more of God , who said to Moses , Exod. 33. Thou shalt see my back-parts ; but my face canst thou not see , and live . The Apostle telleth us , 1 Cor. 13. We know but in part : and , Chap. 12. 1 Cor. 13.9 . We now see thorow a glass , darkly : hereafter , we shall fee more clearly ; we shall see him as he is , 1 Joh. 3. and yet , even then , Qualis est , non quantus est , 1 Joh. 3.2 . ( saith the Father ; ) his indulgence to us , rather then the essence of himself ; for that is too strong liquor for any created nature to contain : he is incomprehensible : our eyes are too weak , to gaze against such a Sun .

Others expound it thus : Various Expositions . Have I also here looked after him that seeth me ? that is , I have seen that Angel here , after I have seen him in my masters house . And some would make this the Tutelar or Guardian Angel of Abrahams family ; and that he was here employed to Hagar in the wilderness . Concerning Guardian Angels , whether they are so assigned , and deputed by God , to the protection of several Countries , Princes , Families , and Persons ; we have formerly spoken . And though it be the opinion generally of the Greek Fathers , and of many of the Latine , and some of our later Protestant Divines , that there is a particular Angel to every one ; ( those places are urged , Matth. 18. Their Angels always stand before God : Matth. 18.10 . and Acts 12. it is his Angel : ) I have said , We need not be anxious about it : Acts 12.15 . for , not onely one Angel , but many , watch about those that fear God : Psal. 91.11 . Psal. 91. He giveth his Angels charge over them

Thirdly , others say , that she challengeth her self , that she had no sooner taken knowledge of the Angel , till he was gone . Indeed , such is the dulness and inadvertency contracted upon men , that they take not knowledge of Gods dealing with them . Jacob , awaking out of sleep , Gen. 28.16 . saith , Surely the Lord is in this place , and I knew it not , Gen. 28. It is a good while , ere Samuel understandeth that it is God that speaketh to him ; and therefore twice he runneth to Eli , to know his pleasure , thinking he had called him , 1 Sam. 31. . It is long ere Gedeon is brought to a right understanding , both of the party speaking , and the things spoken unto him , Judges 6. Judg. 6. Elihu ( in Job ) saith , God speaketh once , and twice , and man perceiveth it not , Job 33.14 . And Saint Augustine saith of himself , August . 1 Conf. Deus in me loquebatur , & ego nesciebam : the Lord spake in me , and I knew it not .

Fourthly , some make this the sense : Have not I here also looked after him that seeth me ? That is , Did he not see me first , before I saw him ▪ It was so indeed ; and so it is with us all , that God seeth us , and seeketh us , and looketh after us , before we look after him , yea look up to him , or think of him ; we are so happie , oftentimes , invenire , to finde him : But this we could not do , if he did not praevenire , prevent us with his grace and favour : He is fain to offer himself to be found , and put desires into us of seeking him , or else we should never finde nor seek him . We cannot suspirare , unless he first inspirare : we cannot pant after him , nor aspire toward him , unless he first inspire us . Bernard . In that advancement of Gods love to man , that Bernard maketh , Quòd tantus , tantùm , tantillos , tales , gratis ; that the Omnipotent should take care of a creature so mean and impotent , and of him onely , and of him in such a state of sin , and opposition to him ; and all this freely : yet the highest is , prior dilexit ; that God loved him first ; as Saint John saith , not that we loved him , but that he loved us first . And I would to God it were our onely fault , that when we do not begin : but such is our weakness , yea our wickedness , that God offereth himself to be found , and putteth good motions into us , we do not look after him ; those motions do but make a thorow-fare of our souls ; nay , they are like sparks , they flie and die ; we do not cherish and foment them , and pursue them ; and therefore still continue strangers unto God , and have none acquaintance with him , as we ought .

Fifthly , some think the emphasis of this speech to lie in the word here ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Did I ever look to finde God so neer me , now in this desolate place , where all comfort failed me ? Had it been in my Mistress house , upon which Gods Sun doth ever shine , it had not been so much : Observ . 4. The substance of Gods mercies much advanced by circumstances , and especially in that be loved first . but here , in the wilderness , that God should look upon me , and speak unto me ; and , passing by my former errours , should comfort me ; this is extraordinary ! Certainly ,

Gods mercies are much advanced , according as they are circumstantiated ; as when there is but a weak beginning of them ; as the captive maid is the first wheel in Naamans cure : when a great comfort is effected by weak means ; as Hezekiahs recovery is wrought by a bunch of figs : or when the means are made glorious ; as when a great person helpeth a poor man in his misery : or when the mercy cometh in a time unexpected ; as the message of the Angel to Saint Paul , when all hopes of escaping were past : or when a man is not so well disposed , to receive the mercy : Saint Paul was then converted , when he was in his full sins , against the Church : And Hagar , when she was out in rebellion : Some have met with a mercy , when they have come from lewd company : Again , the place addeth much unto it ; as when Iacob hath the promise renewed unto him , and the vision of the ladder in his Iourney , and when he lay in the open field : And Saint Iohn , that had his Revelation , in the place of his banishment ; and certainly , that man that will work his heart , Application to be so truly thankfull as it ought ; he must admit the consideration of circumstances , and recollect himself , when , and where , and how , and by what meanes God afforded him , this and that favour ; for , to take favours in the lumpe , and gross : and to consider them only in the bulk ; will not so warm the heart , and melt it into gratitude , as the laying of them open , in all their adjuncts .

Lastly , divers do interpret it thus ; I yet see , that is ; I live though I have seen God : because it was thought , no man could see God and live ; I have seen God face to face , and my life is preserved , saith Jacob , in way of rejoycing , Gen. 32. Nay they were conceited , Gen. 32.30 . that if they had but seen an Angell , they should dye . As we see in Gideon , Iudg. 6.22 . perceiving it to be the Angell of the Lord ; he said , alas O Lord God ; for I have seen an Angell of the Lord , face to face : But the Lord said unto him , peace be unto thee , fear not , thou shalt not dye : Manoah said to his wife , we shall surely dye , because we have seen God , Iudg. 13. Iudg. 13.22 . And the souldiers , upon the apparition of the Angell , did shake for fear , and became as dead men , Mat. 28.4 .

And this may let us see , how gratiously God dealeth with us , Mat. 28.4 . that he teacheth us by men , like unto our selves ; for the sight of God , speaking in mount Sinai was so terrible , that they say to Moses , Exod. 20 19. Exod. 20. Speak thou unto us , and we will hear ; but let not God speak with us , lest we die : Nay , God doth not think fit , to deal with us by Angels , in the Ministry of his word ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saith Saint Chrysostom : the dispensation of his word and Gospel , S. Chrysostom is not inintrusted unto Angels ; and why ? First , they could not , being of so sublime a nature , have that compassion of us , that men may have , that are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 subject unto the like to the same passions , with us : Secondly , they are too glorious , and we should not endure them so well , being our selves cloathed with flesh : Elihu saith to Iob. 33. Iob. 33.6.7 . Behold I am according to thy wish in Gods stead , I also am formed out of the clay , my terrours shall not make thee affraid : God could either by himself , or by an Angell , have instructed the Eunuch , but he sendeth Philip unto him : and so Ananias to Paul , and Peter to Cornelius ; and Paul to Lydia : It is his will we should submit unto the ministery of men . And certainly , though our curious mindes may stand to Gods immediate speaking , or the ministery of Angels ; yet , as we should not be able to endure it , so not to profit by it : for , that speech of Abraham to the rich man , who would have one sent from the dead to his brethren , will serve us in this case : If they will not hear Moses and the Prophets , they will not hear an Angel .

I come to the next verse , wherein her thankfulness doth appear , in giving a name to the Well , where the Angel had met with her : for it is probable , that she gave the name , and that afterwards others took it up , and commonly called it by that name . Now in that she gave a name to the place , we may see Observ . 5. Grateful mindes use all good means to keep up the memorial of Gods favours . The care of grateful mindes , to use all lawful means to keep Gods mercies in remembrance .

I told you before , how this woman was advised to lay up the memory of the blessing in the name of her son , Ishmael : and so Isaac's name was to that purpose , that they might never forget what a cause of joy he was to Abraham . So Joseph calleth his eldest son Manasseh , 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 calleth his son Gershom ; that is , a stranger there : and his other son Eleazer , in that God had helped him . They have also , for this reason , given names to places : as Abraham calleth the place where Isaac was spared , and another sacrifice provided , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Gen. 22.14 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 And 28.19 . God will provide , Gen. 22. Jacob changeth the name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 into 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; of Luz into Bethel ; that is , the house of God , Gen. 28. that he might ever remember how graciously and comfortably God had revealed himself unto him in that place . Jehoshaphat , and the people , called the place where they met to praise God , 2 Chron. 20.2 . after their great deliverance , the valley of Berachah , 2 Chron. 20. that is , the valley of blessing . Thus they have given names to times ; as Mordecai , and Gods people , to keep in remembrance that deliverance of theirs from Hamans plot , called them the days of Purius , of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Esth . 9.26 . or , of lots , Esth . 9. So they have kept Anniversaries ; as we see in the feasts of the Passeover , and Pentecost , and the Tabernacles , and the feast of Dedication , spoken of , Joh. 10. which our Lord himself did keep . Oblivion is the worst sort of Ingratitude : and to cast such benefits behinde our backs , or set them in some blinde corner , argueth a slighting of them , and no purpose to be thankful for them . Our Memory , though it be a natural mother to courtesies done by us ; yet it is a stepmother to benefits received ; and therefore good men ( here ) used the more care to refresh it .

For the Use of it :

Application Let it be our care also , to keep in minde Gods favours , that we may not onely serve God with a flash of joy , and blaze of thanks ; but may keep a continual fire within us ; yea , set apart some times purposely , for the recalling of Gods mercies , that we may stir up our selves to the greater measure of thankfulness . Let us often meditate how free and full Gods favours are : he giveth , because he loveth ; and he giveth fully , because he loveth . Let us think also , what need we have of his mercies ; and what a maim it would be , to want even the least of those we seem to undervalue . And let us think also , how importunate we are for his benefits ; and therefore a shame to forget them . Lastly , how we dispose our selves to receive future mercy , by being thankful for former : and , on the other side , how we stop the current to our selves , by our ingratitude .

Again , she gave this name to the Well , not onely for her self , to quicken her own memory ; but in regard of posterity , ( saith Ferus ; Ferus in locum . ) ut inde admonerentur divinae misericordiae ; that they might be thereby minded of the divine mercy : that they might know , that God did there behold his servant in affliction ; and that they might expect the like mercy that she had found , that gave the name to the Well , out of her experience of Gods mercy to her .

The favours of God to some , ought to be encouragement to others . Observ . 6. The favours of God to some , ought to be encouragements to others , both for expectation , and adaptation . Psal. 32. Rom. 4.22 , 23.

David , speaking of that which he had found , upon his resolution to confess his sin , even the remission of it , he addeth , Psal. 32. and for this shall every one that is godly pray unto thee , in a time when thou mayest be found . Saint Paul ( Rom. 4. ) speaking of the faith of Abraham , that it was accounted to him for righteousness ; withal addeth , It was not written for him alone , but for us also , to whom our faith also shall be imputed for righteousness . Saint James giveth hopes of a good issue to our afflictions , by the example of Job , James 5. James 5.1 . You have heard of the patience of Job , and have seen the end of the Lord : As who should say , Expect the like . And , Verse 17. verse 17. when he will encourage to the expectation of a good return of fervent prayer , he voucheth the example of Elias , how God , upon his prayer , shut and opened heaven . It is said of the woman that was a sinner in the city , when she knew that Christ sate at meat in the Pharisees house , she came , Luke 7. yea , Luke 7.37 . thought thus : If he offered so much grace to those that be his enemies , he will not reject me , that come in the humility of my soul . And it is Saint Bernards Meditation : Non renuisti confitentem latronem , S. Bernard . non lachrymantem meretricem , non supplicantem Cananaeam , non deprehensam in adulterio , non negantem discipulum , non persecutorem discipulorum : in odore horum unguentorum currimus post te : Thou , O Lord , rejectedst not the thief confessing , the penitent harlot , the importunate Canaanite , the reformed adultress , the denying disciple , the very persecutors of thy disciples : and in the perfume of these odours , Lord , we follow thee ; hereby drawn , we run after thee .

For the Use of this :

We are to be warned of the judgements that God hath inflicted upon others . For this end , our Lord biddeth us Remember Lots wife : Application and Paul telleth , Jude vers. 7. how God punished the old Israelites : and Jude telleth of the sin and punishment of the Angels , of the old world , of Sodome ; and faith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they lie out as a sea-mark : yea , God saith , Zeph. 3.6 , 7. Zeph. 3. that he cut off the nations , and made their towers waste , and their streets desolate ; intending , that his people should fear , and receive instruction ; that they should hear , and learn , as it is said in Deuteronomy . In sanguine tuo caeteri discent disciplinam , ( said a Proconsul unto one he punished ; ) In the characters of thy blood ; others shall read instruction .

An so , on the other side , we should be encouraged and comforted by the instances of Gods mercies : for , Whatsoever was written aforetime , was written for our learning , ( saith the Scripture ) that we might have hope . And whatsoever God hath mercifully done for others , he hath done it to encourage others to the expectation of the like : for his arm is not shortened , but that he can do as much as ever : and he is as good as ever : and if we finde not what others have found , we may thank our selves for it ; and so we may indeed . We would finde the same favour that David did : Why do we not ? Because , though we have sinned with David , we have not repented with David . We would finde the same favour that Peter did : Why do we not ? Because we do not weep , as Peter did . We would finde a return of our prayers , as Elias did : Why do we not ? Because we do not pray fervently , as he did . We would have an happie issue out of our afflictions : Why have we not ? Because we are not humbled under the hand of God , as his children have been . If we had been so , we should have found such honey in that lion , that we should have had occasion to say , It was good for us to have been in trouble . Let us carry our selves as Gods people have done ; and let us confidently expect , that the mercy he hath shewed to others , he will shew to us : and so we shall be able to tell others what God hath done for our souls ; that so they may cast themselves also upon the goodness of the same God , and finde help in time of need .

Preached , Ian. 26. 1641.

THE NINETEENTH SERMON . GEN. 16.14 , 15 , 16. Beer-lahai-roi . It is between Cadesh and Bered . Vers. 15. And Hagar bare Abraham a son , &c.

FOr the name given to the Well , it is called , The well of him that liveth , and seeth me .

First , of him that liveth .

Often , in both Testaments , Observ . 1. God is the sole fountain of life , the living God ; and all other refuges dead without him . Deut. 5.26 . Josh. 3.10 . 1 Sam. 17.36 . Psal. 42.2 . is God called The living God .

Here , and again , Deut. 5. Who is there , of all flesh , that hath heard the voice of the living God speaking out of the midst of the fire , and lived ? Josh. 3. Hereby shall you know that the living God is among you . So , 2. Sam. 17. David saith , that Goliath defied the armies of the living God . So , 2 Kings 19.4 . the King of Assyria sent Rabshakeh to reproach the living God . So , Psal. 42. My flesh crieth out for the living God . Dan. 6.20 . Darius calleth Daniel the servant of the living God , Dan. 6.20 . and , verse 26. he calleth God the living God . So , Matth. 16.16 . Peter saith , Thou art the Son of the living God . I adjure thee by the living God , saith the high-Priest to Christ , Matth. 26.63 . So , 2 Cor. 3.3 . Saint Paul mentioneth the Spirit of the living God : and , 1 Tim. 3. he calleth it the Church of the living God . Heb. 9.14 . 1 Tim. 3.15 . Revel. 7.2 . To serve the living God . And , Revel. 7. the Angel had the seal of the living God . We shall finde in the Scripture , that Gods oath is , by his life . As I live , saith the Lord , Numb . 14.28 . Isai . 49.18 . As I live , saith the Lord . And , Jerem. 22.24 , As I live , saith the Lord , though Coniah were as the signet of my right hand . Ezek. 33.11 . As I live , saith the Lord , I have no pleasure in the death of the wicked . And as we finde not that he hath sworn by any thing but his life and holiness ; so others have made it their oath . As the Lord God of Israel liveth , saith David to Abigail , 1 Sam. 25.34 . So Ittai to David , 2 Sam. 15.21 . As the Lord liveth . So Elijah to Ahab , 1 Kings 17. 1 Kings 17.1 . As the Lord God of Israel liveth , before whom I stand . And so Elisha to Elijah , 2 Kings 2.2 . Many other places might be brought ; but we shall make mention of them in the Application .

The Heathens had this understanding ; and therefore they called their Jupiter 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from living . And most truely and properly is God said to be the living God ; for he hath life in himself , and of himself . Jo● . 5.26 . Joh. 5. The Father hath life in himself : no creature hath it in or of it self . He saith to Moses , Exod. 3.14 . I am that I am ; that is , of himself : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rev. 1. I that am : nay , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ero , is the Hebrew word ; Deut. 5.26 . I will be : which no creature can challenge . Deut. 5. ( the place before cited ) he is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; that is , the God of life , yea of lives : not onely the living God , but the God of life . It is a rule that Suarez giveth ; Suarez . Genitivi pro adjectivis in Scriptura positi , exaggerationem significant ; that genitives in holy Writ put for adjectives , do augment the signification : as , a man of blood , and a man of violence , and the man of sin , and a man of strength , and a man of wisdom . So that , then , by this phrase , the God of life , we may gather , That life is eminent in God ; and not onely so , but essentially and originally in God : and therefore he is called , not onely the living God , but life it self : Joh. 14.6 . Joh. 14. I am the Way , the Truth , and the Life : 1 Joh. 5.20 . This is the true God , and eternal life : not onely life , but life eternal ; as the Angel sware by him that liveth for ever , Revel. 10.6 . Revel. 10. In all other things , their Life , and They , are two : but God is his own life ; and because he is his own life , he is eternal : for , as Aquinas well reasons against the Gentiles , Aquinas . A separation is a division of one thing from another : Nothing can be separated from it self : Therefore , God must needs live eternally , because he cannot be separated from himself . 2. He justly deserveth the name of the living God , because he giveth life to every living thing : whatsoever liveth , lives by participation from him : therefore he is called Fons vitae , The fountain of life , Psal. 36.9 . and 42.8 . Act. 17.25 , 28. Psal. 36. and , Psal 42. David calleth him the God of his life . He giveth to all life and breath , Acts 17. and , verse 28. In him we live , and move , and have our being .

Now for the Use of this :

Application First , in that he is the living God , it serveth to difference him from all the idols of the world . The Scripture sheweth it , by opposing this stile of God to idols : Jer. 10.8 , 10. Jerem. 10. having spoken of the stock , that doctrine of lyes , he saith , But the Lord is the true God ; he is the living and the everlasting King . And so , Acts 14.14 . We preach , that you should turn from those vanities to the living God . Idols , and the living God , are opposed : 1 Thess. 1.9 . so , 1 Thess. 1. You turned from idols , to serve the living God . He is the true God , idols are lyes ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as they are called ; as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is , non dii , no gods ; nay , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 nothing ; according to that of the Apostle , An idol is nothing , 1 Cor. 8.4 . or if any thing , yet , at best , onely a dead thing ; and therefore cannot be the true God , which is living . Dumb idols the Apostle calleth them , Psal. 115.45 . &c. 1 Cor. 12.2 . Nay , David describeth them more fully , Psal. 115.4 , 5 , 6. They are the works of mens hands : they have mouthes and speak not , eyes and see not , ears and hear not , noses and smell not , hands but handle not , feet but walk not . They that make them are like unto them , and so is every one that putteth his trust in them .

Much good ( therefore ) do it the Pagans with their idols ; and the Papists , who are worse then Pagans , with their images , because they have more light : They would have people believe ( belike , ) that they are living ones ; for sometimes , ( they say ) they look with a cheerfull countenance , and sometimes they turn away in dislike ; they turn their eyes , they weep , they move their hands , they nod their heads ; but these are gulleries , to fool children withall ; wise men know these impostures : God give them better minds , then to make the Scripture a mute judg , and images lay-mens books : God turn their hearts from these vanities ; let us serve him that is the living God , in Spirit and truth ; and ever acknowledg him , to be the only true God ; God blessed for ever .

A second Use is , that we prize life , as the Rachel , the most beautiful Use . 2 of all Gods blessings ; and certainly life must needs be excellent , when God is stiled the living God .

Secondly , life maketh the first division of things ; there is nothing before life , but being ; and being maketh no distinction of things ; for that can be nothing , that hath no being ; and therefore those creatures that have life , we esteem before those that have it not ; how noble soever otherwise : a living dog , is better then a dead lyon : ( saith Solomon , Eccles 9.4 . ) And the poorest worm that crawleth , Eccles. 9.4 . is more glorious in this respect , then the frame of Heaven and Earth ; in that it liveth , and the other doth not .

And again , Thirdly , the greatest happiness that men shall ever attain unto , the happiness of Heaven , is set out by life . O let us then prize this blessing , and let us not be foolishly prodigall of it ; like some , who by their contention and quarrelsomness , and being forward to every duell , hazard it ; nor like others , that dig their own graves , by intemperance , and so dye in tempere non suo , before their time , scarce live out half their days : Such as refuse meat or drink , or physick , for the preservation of life ; shew a flat undervaluing , if not a contempt of that great Iewell ; and as we are to prize it for the worth of it ; so we are to be truly thankfull to the Doner , for it , and that is the living God . Some men think they are beholding to their food , and to their good stomack , and able concoction : Alas ; who giveth food ? Of whom doest thou beg thy daily bread . 2. When thou hast meate , who giveth thee an Appetite ? how many have meat before them , and yet they loath the sight of it : 3. When a man hath eaten with an Appetite , who give thit power to nourish ? there be those that have a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Caninus Appetitus , a stomack like a dog ; and yet there is an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i.e. a defect of nourishment ; it is most true that our Saviour saith , man liveth not by bread only , but by every word that commeth out of the mouth of God : that is , the word of Gods blessing : we owe our life then , and the support of it , unto God ; who if he did not supply oyle , our Lamps would quickly go out . And if we must be thankful for life barely , then much more for health , which is the perfection of life : for non est vivere , sed valere vita ; not to be , but to be well , is to live , to live in health : It is true , we must be thankfull , Exod. 22.29 . even for Penury and want . Thou shalt not delay to offer thy first fruits , and thy liquors , Exod. 22. The word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 thy teares : and Cajetan observeth , that it signifieth sterillity ; God will be thanked in a barren year , as well as in a plentiful : So God must be thanked for sickness also : Iob blessed God for an Abstulit , as well as a Dedit ; for his taking away , as well as for his giving , Iob. 1.21 . But when God is pleased , to give us not only life , but a latitude of health , how much are we bound unto him ! What light is to an house , that health is to a man ; what comfort hath a man in an house ( though never so well furnished ) if he have not light ? And what comfort in a mans greatest possession , if he have not health ? Let us then ( I say ) be thankfull , to the living God for it ; and let us be affraid to turn the edge of so great a blessing , against God himself , and wrong him with his own gift ; as they do , that spend their health in lust , in excess , in gaming , and other vain and sinful courses : do we live through the bounty of this living God ; and shall we live to his dishonour ? can we not subsist one moment , without his supporting hand ? and dare we mispend this talent ? non hos quaesitum munus in usus , this was not bestowed to such ends : God giveth Israel corn , and wine , and oyle , and they offer them to Baal : and so he giveth us life , and health , and do we sacrifice it to sin ? but as he threatneth to take those things from them ; so it is just to take away our life , that we thus mis-employ , and grieve him withall .

Use . 3 1 Tim. 6.17 . A Third Use is , that we should trust in God : The Apostle maketh this one argument , for our confidence in him ; because he is the living God , 1 Tim. 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 that Cadesh-Barnea that we often read of ; and was one of the stations of the children of Israel , when they were Ambulans Respublica , Salvianus . ( as Salvian calleth them ) a travelling Common-wealth ; and Bered we finde no where but in this place ; the Chaldee calleth it Chagra : Now this description of the place , some think to be a needless circumstance ; but let them take heed , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Basil . To say there is any idle word in holy writ ( saith Basil , ) is no less then blasphemy : Certainly Moses the pen-man of this story , did purposely and advisedly mention it ; ( as he doth often in the like kinde ; such a place is thus and thus scituated , and as thou goest to such a place ; ) Here was a famous occurrent , and a new Name was given to the Well ; and therefore it was fit , it should be described , where it was , that when people should pass by that way , they might take knowledg of it : Isaac meditated or prayed about this place , Gen. 24. Gen. 24.62 . c. 25.11 . yea he dwelt by this Well , after the death of his Father , Gen. 25. No doubt but many in after times , made use of this place : and it was the fault of the children of Israel , that , neer to this place , they murmured for water , Numb . 20. not remembring ( hoc loco ) that in this place , God had succoured Hagar , in her affliction .

So then , Moses doth , in this description , posteriorum negotium agere , act the business of posterity : as it was said of one of old , He doth that which may be for the benefit of posterity .

Remarkeable mercies should be recorded , and treasured up unto posterity ; Observ . 3. Remarkable mercies are to be treasured up to al posterity . and that with circumstances of place , and time , and person ; that posterity may be stirred up to thankfulness , and expectation of the like mercy from God .

Jacob taketh one of the stones that he had laid his head upon , and pitched it up for a pillar , and called the name of the place Bethel , and it retained that name , Gen. 28. the pot of Manna must be kept , Gen. 28. Exod. 16. to instruct posterity : and Joshua set up 12 stones , in the midst of Iordan , and they are to this day ( saith the text , ) Iosh. 4.9 . Josh. 4.9 . and at the 20. vers. other 12 stones that they brought out of Iordan , were erected in Gilgall , that all ages after , might take knowledg of the great work of God , in dividing Iordan for his people : Verse 20. the deliverance from Amaleck , God would have Moses write , Exod. 17.14 . This shall be written for the generations to come , and the people that shall be born , shall praise the Lord , Psal. 102. The parents were commanded of God , Psal. 102.18 . to teach their children what the passeover did signifie , and other things : that they might teach their children , and so from age to age , the memory of Gods mercy might be continued ; that the father to the children might make known Gods truth : as Hezekiah speaketh , Isai . 38.

And for the Use of it : Isai . 38.19 .

I wish this may be taken up into our practice : Application God hath magnified his mercy to this land of ours in great deliverances , and we have seen them with our eyes ; we should tell our children of these things , and charge them to teach their children ; that in all succession of time , God may be glorified ; and his people encouraged , to serve that God , that hath wrought such wonders for us : that great deliverance in 88. ( but 54. years agoe ) it is almost buried ; one great occasion is , the want of an anniversary : That other as great deliverance , from the gun-powder treason , hath an anniversary , yet it is but little thought of ; in this short time , some of the popish side , have had the bold front to say , there was no such thing ; what will they be ready to say one hundred years hence ? nay some of our own ( I speak it with grief ) stick not to mince the matter , and partly to excuse the actors , and wish it were forgotten , and so wonderfully extenuate the great mercy of God : doth it not behove us then to take care , as Moses did , that posterity may know it ? let our children be informed of it , in their confabulations , that they may tell their children , and they theirs ; that so in all succeeding ages , they may be thankfull for the mercy , may abhor such rebellion , that bringeth forth such sower grapes ; and may love that truth , which God did so miraculously defend and protect : but you will say , this is enough out of a circumstance .

Now we come to the next Verse , which telleth us ,

First , how Hagar brought forth her son Ishmael .

Secondly , how the name was given by Abraham .

For the former , I have told you , that this her bringing forth in Abrahams family , necessarily supposeth , 1. that she returneth thither . 2. that she was received there .

She returned thither : for that was it that the Angel gave her in charge ; Return to thy mistress , and humble thy self under her hand . No doubt , she did both : she came a penitent and reformed woman , no more insolent against Sarah , nor giving occasion of offence . Where we may note ,

Observ . 4. Happie that Affliction which ends in Reformations . Prov. 20.30 . What a happie thing it is , when after Affliction , followeth Reformation .

Surely it is that which God intendeth : God intendeth to open their ears ( whom he afflicteth ) unto discipline , and that they should depart from inquity , Job 36.10 . And , so , Prov. 20. The blueness of the wound serveth to purge out evil . And , Isai . 27.9 . By this ( that is , by afflictions formerly spoken of ) shall the iniquity of Jacob be purged , and this is all the fruit , the taking away sin . Jer. 9.7 . I will melt them , and try them : how shall I do for the daughter of my people ? I have tried other means ; I will now afflict her , if by this means I may reclaim her : I will go to my place , till they acknowledge their offence , Hos. 5.10 . Hos. 5. in their affliction they will seek me early . We see what Gods intention is in afflicting : and this end he hath attained in divers that have been afflicted ; Psal. 119.67 . as we see in David , Psa. 119. he saith , Before I was afflicted , I went astray : but now I have kept thy word . And , vers. 79. It is good for me that I have been afflicted , that I might learn thy statutes . The like we see in Manasseh , who was recalled by his affliction , 2 Chron. 33. So it was with Paul , who being unhorsed , and smitten with blindness three days , and in that time exercised with spiritual terrours ; Acts 16. he returned no more unto folly . And so the Jaylor , Acts 16. And the Prodigals penury brought him home to his fathers house , and made him ever after an obedient son .

Now for the Use of this :

Application It meeteth with those against whom the hand of the Lord is gone out , and hath been heavie upon them ; and yet , when the affliction hath been removed , they have not been amended ; nay , many times , much worse then before ; as if ( like Antonine in the fable ) they had gotten strength by their fall . Such an one was Pharaoh , who , when the judgement was taken away , was more obdurate then before . Such was Ahaz : for you may well think , that if he did inter flagella peccare , Gregory . 2 Chro. 28 22. Isai . 5.1 . ( as Gregory speaketh ) sin between the stripes ; ( and so he did , 2 Chron. 28. ) he would be worse , after he was released . Why should you be smitten any more ? ( saith the Lord , Isai . 5. ) ye will revolt more and more . Yea , even those that have made large promises , and protestations , in the time of affliction , what kinde of men they would be , if God would reprieve them . Optimi dum infirmi , ( as Ferus saith ; ) soundest in minde , when unsound in body : penitent , while pinched : But when the storm hath been over , they have cast all their vows behinde their back , and renewed their unsanctified ol●●● , with more eagerness and greediness then formerly : the Dose hath irritated ▪ not purged out the humour . Just like those Israelites , Psal. 70.34 . Psal. 70. when God slew them , seemed to return ; but they did but flatter with their lips ; for they did flee out again fearfully .

And is not this a fearful thing , that Affliction , which God intends for cure , should do no good ? Jerem. 4.11 . like that winde ( Jer. 4. ) from the wilderness , which shall neither fan nor cleanse . Nay , that a plaister should be laid on , and the son should be so rebellious , S. Augustine . that ( as Augustine saith ) not onely non profit , sed ob sit ; it should not onely not heal , but hurt ! Oh let all such take heed of that heavie doom , Ezek. 24. Ezek. 24.13 . Because I have purged thee , ( that is , have offered to do it , and used means to do it ; ) and thou wast not purged ; thou shalt not be purged from thy filthiness any more , till I have caused my fury to rest upon thee : None affliction hereafter shall do thee any good ; thou shalt go on to make up the measure of thine iniquity , till thou comest unto the place of torment , to be paid for all together .

In the second place , Let it be an Admonition to us all , ( Micah 6.9 . ) Use . 2 to hear the rod , and who hath appointed it . Every affliction hath a voice ; yea , it saith to us , as Ebud to Eglon , I have a message to thee from God , Judg. 3. God calleth upon us to repent , and amend ; Judges 3.20 . and therefore let us now seriously endeavour reformation , and make it good which God intends in our affliction , that it may bring forth the quiet fruit of righteousness , Heb. 12. Blessed be those fetters , Heb. 12.11 . that make Manasseh a better man : blessed be that whale of affliction , which conveyeth Jonah on dry land , reformed : blessed be that poverty , that driveth home the Prodigal : blessed be that Bethesda , out of which a man cometh healed : blessed be that file , that cleanseth us from our rust ; that fire , that purgeth us from dross ; that clay and spittle , that openeth our eyes to see our errours , and reform them . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; ( saith Saint Chrysostom : Chrysost. in loc. ) What a fruitful gain is to be made of our well-improved-afflictions ! And therefore remember we our pangs , and remember we our prayers , and our vows , and pay them unto God . The fruit of affliction is seen in the after-course ; and he hath profited by it , that is such as he hath promised to be : and certainly , God and man will love that man , whom affliction hath made a better man .

Secondly , we may conclude also , that she was received again by Sarah , upon her humiliation and submission ; and all former errours forgotten .

This pious and charitable disposition hath been found in Gods people : Observ . 5. Forgiving dispositions , are badges of Gods people .

As we see in Joseph toward his brethren : they sought unto him for mercy , and that he would forgive their unnaturalness ; and he did it . And so in Moses : how easily did he pardon his brother & sister , and intercede to God for her , and the people , that often murmured at him ? So David forgave his son Absalon , and Saul , that persecuted him ; and Shimei , that cursed him , when he sought unto him . So Samuel , though the people reviled him , yet he pardoneth them , and prayeth for them ; yea , thinketh he should sin , if he did it not . So Daniel passed by the wrong the Wise-men did him , and is a means to save their lives . Thus Saint Stephen freely forgave his persecutors , without any submission of them ; and , in the midst of that shower of stones , prayeth for them . And so did Saint Paul by the Jews , and our blessed Lord by his persecutors . And I doubt not but Philemon did what Paul required him , in regard of Onesimus . And thus divers of the Worthies did , of former times : The blessed Martyrs have freely forgiven those that have wronged them . That which hath wrought them to this , hath been .

First , the consideration of the common frailty of nature ; how apt people are to offend , and do wrong .

Secondly , the meditation of their own frailty ; that they may be so tempted , that they may be injurious to others : and what they would have done to themselves , in the like case , they are willing to do to others .

Thirdly , the observation of Gods dealing with others ; who doth forgive iniquity , Exod. 34. transgression , and sin , as he is described , Exod. 34. even foul sins , crimson , scarlet-iniquities , upon humiliation ; Davids adultery and Murder , Manassehs Necromancie , Peters denial of his Master , Pauls persecution of the Church .

Lastly , the consideration of Gods dealing with themselves ; how mercifully he hath received them , upon their repentance and humiliation : and they must be followers of God , as dear children .

Now for the Use of this :

Application First , it meets with those to whom this is durus sermo , an hard saying . What , forgive an injury ? No ; retain wrath , and revenge the injury to the full . What , upon submission , and craving pardon , to put up this ? That were to be poor-spirited . How many are there , even fathers to their children , masters to their servants , one man to another , whom nothing will satisfie ; no mediation of friends , no prayers or tears , or acknowledgements , appease ! Nay , they suffer not onely the sun of the day to go down upon their wrath , and many suns ; but even the sun of their life sets in this black cloud . Yea , so malicious they be , that they think their children unworthy to inherite their possessions , unless they will be heirs of their malice , and to prosecute a revengeful course set on foot by them ; as the father of Hannibal took an oath of him , bound at the Altar , that he should never have peace with Rome .

Do these people at any time remember , that it was one of those fearful sins that God gave up the Heathen unto , in his just judgement , to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rom. 1.30 . that is , implacable . Do they ( 2. ) think of the condition of their begging forgiveness of God , and how they seal up their own judgement . 3. If , from any one vitious affection , we may conclude a nullity of grace , surely from this : God is love ; and the devil is malice : and it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Chrysostome . ( as the Greek Father saith . ) It is the most proper affection of the devil , to be an irreconcileable enemy .

In the second place , let us labour for this godly and charitable disposition , to forgive others their offences ; yea , as our Saviour faith , to seventy times seven times . And let us but set before us the example of God , who , upon repentance , receiveth us ; and it will answer all objections . When the Flesh saith , He is base that hath wronged me ; shall I forgive him ? Think , there is not that distance between thee and thy brother , that is between God and 〈◊〉 . I , but secondly , it is not the first time : And did never God but once forgive thee ? But thirdly , he will do it again : And wilt thou never more offend God ? I , but fourthly , it beseemeth not my place . Why , is thy place greater then Gods ? Fifthly , I shall be counted a coward . Is God so , for forgiving ? Think often , how thou carriest thy self towards God , and thou wilt be more inclinable to forgive thy brother his offences toward thee .

It is said , And Hagar bare Abraham a son .

Here might be observed , how faithfully God performeth what he promised : for the Angel had said this from God , and now it is effected . But of this plentifully heretofore ; as likewise of that which might be noted out of the disposition of the name by Abraham ; it is in the power of the father : He was advertised by Hagar , what the Angel had said concerning the childes name ; and now , according to his right and place , he doth impose it . The wife may suggest , and advise , and counsel ; but she may not usurp that power and right of the husband .

The last verse is onely a Chronologie of Abrahams age when Ishmael was born unto him ; which affordeth little matter of observation . I will therefore conclude with this :

This good man , Abraham , in his old age , hath a son : Though it be not the issue which God intended him , yet it is a comfort unto him .

God crowneth the old-age of his servants with many comforts . Observ . 6. Aqua vitae for old-age ; and what crowns that with comfort .

They have wisdom , increased by long experience ; they are reverend , and respected ; they see their childrens children ; they are freed from troublesome services ; and , above all , God giveth them the comforts of his Spirit ; and he maketh them not onely teachers of others , but examples unto others : he is ready to comfort them , because the time of age is that time , those days whereof Solomon saith , There is no pleasure in them .

For the Use :

Let those that are aged bless God for those comforts he affordeth them ; and above all , let them bless God for a good old-age , Application when God is pleased to continue , yea to improve their graces ; that , though the outward man decay , the inward man is sound ; and the decays of Nature are made up with soundness of grace : such an old-age is not onely a comfort to ones self , Prov. 16.31 . but a crown , ( saith Solomon , Prov. 16. ) The hoary head is a crown of glory , when it is found in the way of righteousness . When the white almond-tree doth so flourish , he that will not rise up to it , it is pity that he should ever be old .

I pray therefore , Let us that are old , above all comforts , labour for this : It is woful to see one that is declining in body , yet worse in soul ; to be neer the grave , and far from heaven : to hear old people blaspheme and swear , to be excessive , to be lustful , and , even when strength is gone , to talk 〈◊〉 ; as if they wanted not a will , but a power on●●y to sin : to see them as foolishly fashionable as young girls : to hear them lye and slander : I say , This is woful . Oh labour we for grace ; That must be our chief comfort in age , better then all the Sack and Sugar in the world : We need not be bidden to get Spectacles when our eyes fail us , or a staff when our limbs fail us ; and shall we not seek for grace that may support us ? And let us live in the fear of God , and be examples of piety to others ; and then we may sing , with old Simeon , Lord let thy servant depart in peace .

Preached , Febr. 2. 1641.