Sarah and Hagar, Sermon 11
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 foreign, 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 foreign, 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 foreign, 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 13and 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, Applicationtoo 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 foreign, 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 foreign, 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 onelyonly knows the hearts of men certainly; others, onelyonly 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 foreign, as the Hebrew phraſe is; of being foreign, (as Saint James calleth it,) being double-minded, of halting before God? foreign, 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 foreign, 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 foreign, 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 onelyonly 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 onelyonly 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 onelyonly 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 onelyonly, 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 foreign, 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:
ApplicationToo 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 ut geat, (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:
ApplicationYou 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 onelyonly 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.