Sarah and Hagar, Sermon 12
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, foreign, 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 onelyonly,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 foreign. 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. 'Tis 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:
ApplicationLet 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. foreignforeign, 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 onelyonly 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.