Sarah and Hagar, Sermon 5
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, foreign: 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 onelyonly 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 onelyonly 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:
ApplicationLabour 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, foreign light affliction, and but for a moment, in compariſon of that foreign: 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 onelyonly 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 foreign, 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; 'Tis 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: 'tis 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:
ApplicationLet 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 onelyonly 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:
ApplicationLet 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: foreign (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) foreign; 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 'tis 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. rqui 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 bondwoman: foreign 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: onelyonly 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.