Sarah and Hagar, Sermon 14
THE FOVRTEENTH SERMON.
GEN. 16.11.
And the angel of the Lord ſaid unto her, Behold, thou art with childe, and ſhalt bear a ſon.
WE told you, the words of the Angel to Hagar were of three ſorts:
Firſt, words of Queſtion.
Secondly, of Admonition.
Thirdly, of Prediction.
We have diſpatched the two firſt, and entred upon the third.
The Prediction is of three things:
1. Of the multiplication of her ſeed, verſ. 10.
2. Concerning the childe ſhe went withal, that was to be the root of that numerous iſſue, verſ. 8.
3. Concerning the quality and condition of the childe, verſ. 12.
The firſt Prediction we ſtood upon the laſt day: Now we are come to the ſecond; and this Prediction hath many Conſolations in it:
Firſt, concerning her conception.
Secondly, that ſhe ſhall bring forth.
Thirdly, that the iſſue ſhall be a ſon.
Fourthly, that his name ſhall be Iſhmael. And
Laſtly, in the reaſon of his name much comfort, in that God had heard her affliction.
For the firſt, Behold, thou art with childe: Lyra, and others,Lyra, Gloſſa ordin. read it in the future tenſe, Thou ſhalt conceive. And they have this conceit, that Hagar (firſt, in way of puniſhment for her ſin, for her inſolency toward her miſtreſs, and her flight from her; and ſecondly, through the wearineſs of her journey) had ſuffered abortion: her former conception was fruſtrated; but now God in his mercy (upon her humiliation) would revive that embryo, that was dead within her. But Paulus Burgenſis recites this as a Fable,Paulus Burgenſis. and confutes the reaſon that Lyra giveth. And whereas Lyra ſaith, It is read in the future tenſe; it is wonder that ſo great an Hebritian ſhould be ſo miſtaken: for it is not ſo: It is here a participle; and ſo Arius Montanus renders it praegnans, Gen. 38.25.being with childe: And ſo it is, Gen. 38. when Tamar brought forth the ſtaff and the ſignet, ſhe ſaith, By the man whoſe theſe are, foreign, am I with childe. And the Septuagint render it, here in our Text, foreign, Thou art with childe. And where Lyra voucheth that place,Judges 3.5. Judg. 13. where the Angel ſaith to the mother of Samſon, that ſhe ſhall conceive; the word is in praeterito, the preterperfect tenſe, foreign; but it muſt be underſtood of the future: Nothing hindereth, but that we may ſay, that Samſons mother had conceived him, even when the Angel ſpake to her: for there is not a word ſpoken of her conception, after the Angel departed; it is onelyonly ſaid, The woman bare a ſon, and called his name Samſon, verſ. 24.
But now then, in the next place, ſhe was with childe already; and what comfort (will ſome ſay) in the Angels word unto her, Behold, thou art with childe?
Yes; ſhe might judge that ſhe was with childe, and yet not be ſo: it is no ſtrange thing, that women ſhould be miſtaken in that kinde: Many have thought themſelves with childe, and reckoned from ſuch a time; yet it hath proved but a falſe conception: but now that the Angel of God aſſures her it is ſo, it muſt needs adde to her comfort.
Obſerv. 1. In doubts of minde, or weak perſwaſions, the confirmation of good Miniſters, and other godly people, (as it were) ſealeth an aſſurance.When a thing is doubtful and queſtionable, and that it is poſsible there may be a miſpriſion; for one to have the confirmation of another, ſtrengtheneth much. Yea, if a man be in a reaſonable manner aſſured of a thing; yet when one ſets to his ſeal, and confirmeth it, that is foreign, of judgement and credit, it conduceth very much to the eſtabliſhing of the minde.
I am ſure, this holdeth true in regard of the ſoul: there are oftentimes good motions, and good deſires, which are the conceptions of the ſoul: but becauſe there is in every one (even the beſt) much corruption, and a kinde of ſpiritual guile, and a ſelf-love, whereby men are apt to think better of themſelves then there is cauſe; when a man that hath piety and underſtanding, and hath his ſenſes exerciſed to diſcern both good and evil, as it is, Heb. 5. ſhall, by examination of things,Heb. 5.14. finde ſuch motions to be good, and the reſultances of Gods holy Spirit ſhall witneſs them ſo to be; it giveth great contentment to the heart of another, yea even in thoſe things whereof the heart is well perſwaded, and in a manner aſſured; yet the confirmation of another addes much to the comfort. Daniel (no queſtion) was perſwaded of Gods love toward him; yet when the Angel telleth him that he is greatly beloved, Dan. 9.23. ApplicationDan. 9. he receiveth (no doubt) far greater ſatisfaction. And ſuch ſtrength is added to many, by the Angels of the Churches, which are the Miniſters: when a man findeth theſe and theſe things in himſelf, and is perſwaded of the reality and truth of them; yet, when either in publike preaching, or private conference, the man of God ſets to his ſeal, there is an increaſe comfort: Yea, even private Chriſtians may receive confirmation from each other in this kinde: elſe would not the Apoſtle have uſed ſuch exhortations, 1 Theſſ. 5. Comfort your ſelves together,1 Theſſ. 5. Iud. 20. Heb. 10.24. edifie one another: and Jude. 20. edifie one another, in your holy faith. When they conſider one another, as the Apoſtle ſaith, Heb. 10. and ſee the ſtate of their brother, upon perfect obſervation, to be good; and ſhall out of Gods word, and their own experience, aſſure him of it; they do ſtrengthen his ſpirit exceedingly; ſo that if his own hold fail him, and that he have want of former felicity, yet he is upheld and ſupported, by the teſtimony of his godly brethren; of whom he is perſwaded, that they have the ſpirit of God: It is memorable, that our acts and monuments report of Iohn Carles, Fox his acts and monuments.a poor weaver, who in a letter ſent to Maſter Bradford, being at that time, as he was often, in affliction of conſcience; gave him aſſurance of the remiſſion of his ſinnes: that holy Martyr profeſſeth, that he had received more comfort by that letter, then he had in all the time of his impriſonment before. Such helps may godly chriſtians be, one to another; yea the meaner to thoſe of greater gifts.
A Second comfort that the Angell giveth her, is;Obſerv. 2. The womans ſenſe of the curſe in childing, yet of the bleſsing too in ſafe delivering, cautioneth the Abortion of her Thankefulneſs and duty. that ſhe ſhall bring forth. And who doubteth, but This is an addition to the former; conſidering how many conceive, and yet ſuffer Abortion. It is part of the ſentence of the woman, for her Firſt tranſgreſſion; I will greatly multiply thy ſorrow, in thy conception; and in ſorrow ſhalt thou bring forth, Cen. 3. How many are the faintings, the longings, the nauſeating of this and that food? The unwealdineſs of women, while they go with child? how apt are they to miſcarriages; upon any ſlip, or fright, or feaver? and when ſhe commeth to travell, and that her hour is come (as our Saviour ſpeaks, Joh. 16.Ioh. 16.21.) She hath ſorrow; grievous paines, throwes, and fearfull convulſions: ſo that oftentimes the childe dyeth, and never ſeeth the light: or if the childe be brought forth, the mother dyeth! as we ſee in Rachel, and the wife of Phinees; and many thouſand examples more. The difficulty, and danger of childe-bearing is ſuch,Euripides. that Helena in Euripides ſaith: ſhe had rather ſtand ten times in the front of the battell; then once bring forth a childe: Yea the Scripture maketh it a reſemblance of the greateſt afflictions, that befall men in this life: Iſaiah chap. 13.Iſai. 13.8. Speaking of the judgments that ſhall come upon Babylon; ſaith, They ſhall be afraid, pains and ſorrow ſhall take hold upon them, they ſhall be in pain, as a woman that travelleth: So Iſaiah 26.17.c. 26.17. Like a woman with childe, that draweth neer unto the time of her delivery, is in pain, and cryeth out in her pain: even ſo have we been in thy ſight, O Lord. Ierem. 6.24. Anguiſh hath taken hold of us, and pain, Ier. 9.24.as of a woman in travell, Mich. 4.9. Pangs have taken thee, as a woman in travel: yea the Scripture findeth no reſemblance of the pangs of Hell: the ſorrows of Hell compaſſed me about: Pſal. 18. foreign:Pſal. 18.6. the word properly ſignifieth thoſe ſharp pangs, which women have in travel; from foreign (in Pihel) that ſignifieth Parturivit. She hath travelled in childe-birth:Hoſ. 13.14. foreign and they are called, Hoſe. 13.13. foreign, the paines of a travelling woman. Our Lord ſpeaking of thoſe troubles that ſhould preceed the day of judgment, ſaith, theſe be foreign, the beginnings of Sorrow, Mat. 24.8.Matt. 24. foreign being properly the ſorrow of a woman in travel: The rich man in hell ſaith foreign; I am tormented in this flame; And Abraham uſeth the ſame word again to him in the next verſe. Theſe things ſet out unto us, the difficulty and danger of bringing forth; and therefore it may be juſtly accounted a great bleſſing here promiſed; that ſhe ſhall not miſcarry, but bring forth.
The Uſe of this is:
Application VntoUnto wives.Firſt, To women that are with childe, that ſeeing it is Gods bleſſiing, they ſhould direct their prayers unto him, for their happy progreſs in this great work: Not unto Lucina, as the Heathens; or as the Papiſts to the Virgin Mary, or any other Saint or Angell; but to God; whoſe ſole bleſſing 'tis both to conceive, and to bring forth. Secondly, they ſhould not be guilty of any thing, whereby they may prevent this bleſſing; ſuch intemperance is in ſome, ſuch hunting and violent agitations of their bodies, that they oftentimes miſcarry, and are the cauſes of much woe to themſelves; beſides the contemptuous repelling of Gods bleſſing, that they are guilty of. Thirdly, It ſhould teach them, after their childe-bearing, to give God thanks; and that not only in a perfunctory and formall manner, or in ſome concealed way, as if they were aſhamed of it: but to do it ſolemnly, and even to require the aſſiſtance of the congregation: for there are but few deliverances temporall, that hold weight with the delivery from the paines of child-birth; and certainly, if Gods mercy be in a fire, our thankfulneſs muſt not be in a froſt: if we ſhall be earneſt to cry to God in our wants, and not return to give thanks, a worſe Leproſie ſticketh to the ſouls of thoſe in the Goſpel, then they under the Law were afraid of in their bodies.
To husbands.Secondly, It is an Uſe to Husbands, that ſeeing this is ſuch a bleſſing, they ſhould do their part in praying unto God, in the behalfe of their wives; that they may have an happy paſſage, through ſuch great Sorrows, and may ſafely bring that into the world, which they goe withal. Thirdly, they ſhould favour them all the time, both in contenting them, to their power, with ſuch meats as they have a minde to: 2. not putting upon them hard or difficult employments. 3. in providing things neceſſary againſt the time that they ſhall lie down; and at that time, being tender over them, and comfortable unto them. And certainly, were there not Religion to enjoyn this, Reaſon and equity would require it, That ſeeing the woman hath the pain and ſorrow, and the man free, (whoſe childe it was, as well as hers) he ſhould be reſpective of her, and loving unto her, and not be wanting in any thing neceſſary for her.
To children.Fourthly, it is an Uſe for Children. Is it ſuch a bleſſing of God, to bring them thorow ſuch difficulties and dangers into the world?
1. They ſhould be thankful to God.To children. How did he preſerve them ſo many moneths, in the dark receptacle of the womb! Nazianzen calleth men foreign, that is, twice buried; once in the womb of the mother, and again in the womb of the earth.Gregory Nazianzen. How did God make them grow and increaſe, there and bring them forth! They might have been brought to the birth, and no ſtrength to bring them forth; or they might have been brought forth dead. God hath brought them forth alive, and therefore it is worthy of their beſt acknowledgement.
2. It ſhould quicken their love, and reſpect, and obedience to their mother: the mother bought this bleſſing dearly, and they owe the mother much. Matri debes longa faſtidia, (ſaith Saint Ambroſe) longa diſcrimina; Thou oweſt to thy mother many longings, many loathings, many tedious dangers: Tibi jejunavit, tibi comedit; S. Ambroſe.for thee ſhe fed, for thy ſake ſhe faſted: faſted oftentimes from the beſt diet, and fed ſometimes on things worſe, for thy ſake: Yea, Cùm ediderit quod optavit; (ſaith he) partu abſolvitur, non timore; when ſhe hath brought what ſhe deſired, ſhe is free from her burden, but not from her fear and care; ſhe hath her hands full ſtill, and her head full ſtill, and her heart full ſtill, and ſtill is anxious for thy well-doing. It is true, ſuch is the corruption of mans nature, that he that will reſpect the father, is not ſo reſpective of the mother: ſhe is the weaker veſſel, and men take a liberty to ſtep over the hedge where it is loweſt. But we ſhall finde father and mother joyned, in the Commandment: Jacob is ſaid to have obeyed his father and his mother, Gen. 28. and Solomon, at leaſt twenty times in the Proverbs, mentioneth both father and mother: And we ſhall finde, Levit. 29.Gen. 28.7. the mother put before the father; You ſhall fear every man his mother and his father: as if he would on purpoſe meet with that neglect that is of the mother.Levit. 29.3. But were there not this charge, yet the conſideration of the many pains and pangs that the mother hath endured, the many watchings and much trouble that ſhe hath had for the childes good, would obliege every one that hath the leaſt ſpark of good nature, to a due love and reſpect unto her. Upon this ground, old Toby counſelleth his ſon, to love and reverence his mother, and not to be wanting unto her all his days. Oh then, having been brought into the light thorow ſo much trouble to the mother, let every childe love her, honour her, never ſuffer her to want. Our Saviour did take care of his mother, when he was leaving of the world. This is foreign, 1 Tim. 5. to requite their parents: this is Vicem reddere parentibus, (as Saint Auguſtine ſaith of his mother Monica; 1 Tim. 5.4.) to reflect ſome of the good offices of parents: This is foreign, as the young ſtork doth by the dam: This is that which will bring a bleſſing upon the childes head: And it was never found, that a childe that was pious in this kinde, went away unrewarded: but on the other ſide, to neglect the mother, and deſpiſe her, is the next way to a curſe: for ſuch a one, (ſaith Agur, Prov. 30.Prov. 30.17.) the raven of the valleys ſhall pick out his eyes, and the young eagles ſhall eat them.
3. A third advancement of her comfort is, that ſhe ſhall bring forth a ſon. The Angel comforteth her, Quoad ſexum prolis, promittendo maſculum; according to the ſex of her ſeed, by promiſing a male.
Obſerv. 3. Importunate deſires of children, and eſpecially of males, is a frailty of nature. True piety (in both) contentedly attends Gods pleaſure. Gen. 15.2. And Chap. 25. And 30.1.Great and earneſt have been the deſires of people after children.
Abraham ſeemeth, in his infirmity, to over-look all the bleſſings that God had or could beſtow upon him, in compariſon of a childe, Gen. 15. What canſt thou give me, ſeeing I go childleſs? And we ſee how earneſt Iſaac and his wife both were for a childe, Gen. 25. and how paſſionate was Rachel in this caſe! Give me children, or elſe I die, ſaith ſhe to her husband, Gen. 30. And how did Hannah take on, for this defect of iſſue! 1 Sam. 1. And Gehazi ſuggeſteth this to his maſter, as the onelyonly way to gratifie the Shunamitiſh woman for all her kindneſs, 2 Kings 4. to beg a childe, of God, for her. And the women were then earneſt, not onelyonly out of an inſtinct of Nature; for it is natural to deſire children; not onelyonly out of a deſire to give contentment to their husbands; but ſecondly, out of a fear of the reproach and ſhame of barrenneſs. God hath taken away my reproach, ſaith Rachel, Gen. 30.23.after ſhe had born a ſon, Gen. 30. and ſo ſaith Elizabeth, Luke 1.25. God hath looked upon me, to take away my reproach among men. And as, upon theſe reaſons, they were deſirous of children; ſo of a male-childe: their hearts ſtood moſt to this of old, becauſe every woman in Iſrael was deſirous, yea ambitious to be the mother of the Meſſiah, who, they knew, ſhould be the ſeed of the woman. And ſtill the affections of mothers are carried to a male: whether it be in regard of the dignity; (for the male is more excellent then the female, even from the creation;) or whether it be in regard of the perfection: Nature doth intend a male,Ariſtoteles. (ſaith the Philoſopher;) and the female he would have to be foreign, an aberration of Nature. God would have the males conſecrated to him: All the males ſhall be mine, Exod. 13.12. Mal. 1.10.Exod. 13. and the Paſchal Lamb, that was to typifie Chriſt our ſacrifice, was to be a male: and, Mal. 1. he is curſed, as a deceiver, that hath a male in his flock, and offereth that which is corrupt or imperfect. Or laſtly, whether it be becauſe the male doth longeſt continue the name of the family: for it dieth in the female, being planted into another ſtock; I do not determine. But, commonly, the affection of the mother is to the male: and therefore Sarah is told, ſhe ſhall have a ſon; and the mother of Samſon is told, ſhe ſhall have a ſon: Hannah, being barren, one would have thought, ſhould have been contented,1 Sam. 1.11. even with a female; yet you ſhall ſee, 1 Sam. 1. that her deſire is for a man-childe. And for the increaſe of the Shunamitiſh womans comfort,2 King. 4.16. 2 Kings 4. he tells her, ſhe ſhall not onelyonly have a childe, but ſhe ſhall embrace a ſon. So the Angel to Zacharias, knowing what would beſt ſuit both with his deſire and his wife's, telleth him, that his wife Elizabeth ſhall bear him a ſon, Luke 1.13.Luke 1.13. And ſo the Angel to the Virgin Mary, Thou ſhalt conceive in thy womb, and bear a ſon, verſ. 31.
For the Uſe of it:
A ſon is Gods bleſſing,Application and it is not ſimply unlawfull to ask it of God; but it muſt be with ſubmiſſion of our deſires and requeſts to Gods good will and pleaſure: and if it ſhall pleaſe God not to anſwer us in the thing we deſire, yet not to be tumultuous, or murmure at it: For,
Firſt, Beggers muſt be no chuſers: it were an inſolent part in a begger, becauſe he could not have what he would, to deſpiſe that which is given. Omnes mendici Dei ſumus, (ſaith the Father;) we are all beggers to the Almighty; and he will give us what he thinks good, and we are bound to take it thankfully.
Secondly, we muſt know, that he doth more for us, in giving us any children at all, then he oweth us.
Thirdly, if people had no childe, they would be glad of any.
Fourthly, it may be, though God doth not hear us ad voluntatem, (ſaith the Father) yet ad ſalutem; according to our will, yet he doth, to our welfare. In denying us that which our hearts much ſtand unto, he preventeth our ſin (as foreſeeing we would too much doat upon it) and our ſorrow: if he ſhould take it away, we ſhould be more afflicted: and croſſes ſooneſt come in thoſe things we love moſt. Or if that childe ſhould miſcarry, by a lewd courſe, it would be ſo much more vexation, by how much our affection hath been greater; as we ſee in Abſalon, whoſe ruine was the more grievous to David, becauſe he paſſionately loved and affected him.
Secondly, let it teach us, that when God ſatisfieth our deſire, in the particular thing we deſire, whether it be male or female, to be truely thankful for it, and to make right uſe of it. We have but little reaſon to expect, that God ſhould gratifie us in the very individual thing that we deſire: for, how often, when he calleth for this and that at our hands, do we put him off, and ſend him away empty? And if we do any thing, it is no further then it ſtandeth with our own liking; ſo that we rather pleaſe our ſelves then God. And therefore when (notwithſtanding the ill meaſure we offer him) he ſhall give us our deſires in the very thing we ask, we have reaſon to be thankful, and put ſuch a bleſſing to the beſt uſe, even that which may make moſt for Gods glory: ſo did Hannah, as appeareth, 1 Sam. 1.1 Sam. 1. the two laſt verſes. For this childe I prayed, and the Lord hath given me my portion which I asked of him: therefore alſo have I lent him unto the Lord; as long as he liveth, he ſhall be lent unto the Lord. So ſay every of you, when you look upon this or that childe, and can ſay, This is the ſon of my deſires, this is the daughter of my prayers; I begged earneſtly for him or her, and God heard my requeſt: be more careful to bring them up in the fear of God; and provide that they may honour God in an eſpecial manner: And let not a fond and carnal affection and indulgence, make you forget the bleſſing you have received; God hath fulfilled your deſires, ſeek to fulfill his, which is to be moſt honoured with thoſe bleſſings, that he hath beſtowed upon your importunity; if you fail in this, there may a curſe lye in that which you have moſt earneſtly deſired, and obtained; and you may ſmart to purpoſe, for your unthankfulneſs.
The fourth conſolation in this prediction is in the name, and Reaſon of the name:The repetition of that paſſage. Thou ſhalt call his name Iſhmael. This was not to give power to her to impoſe the name, for it properly belonged unto the husband: and ſo we ſhall finde afterward, that Abraham called his ſons name (which Hagar bare,) Iſhmael: And ſo Jacob altered the name that his wife had given, from Benoni to Benjamin: if we finde in Scripture,Obſerv. 4. The impoſition of the name belongs unto the Father; yet no name, or other externals whatſoever, to be boaſted of, or deemed a priviledg. Ruth. 4. 1 Sam. 1. that women gave names to their children, we muſt ſuppoſe the conſent of their husbands; not that they did it by their own authority. The wife of Manoah bare a ſon, and called his name Sampſon; the women, the neighbours of Naomi, gave the childe a name, Ruth. 4. but we muſt ſuppoſe, it was ſuggeſted unto Boaz, and he appointed it. So Hannah gave Samuel his name, no doubt with the conſent of her husband Elkanah, 1 Sam. 1. Elizabeth, likewiſe, when the child was to be circumciſed, and the neighbours would have him called Zacharias, after his father; ſhe ſaid no, he muſt be called John; yet was not that ratified, till the father himſelf was conſulted; and when he ſaid it muſt be ſo, they called him Iohn: but I let that paſs;Cajetan in locum. he ſhall be called Iſhmael, nec praeterea, ſaith Cajetan, take knowledg that Iſhmael is the firſt, in Scripture, that God gave a name unto, before he was born: but withall another obſerveth, that he was the only ill in Scripture, whoſe name is foretold: The next was Iſaac and Ioſias, in the old teſtament; and the Baptiſt and our bleſſed Saviour, in the new: But in or before the birth of theſe four (whoſe names were foretold,) there was ſome miracle ſhewed; Iſaac born of Sarah at ninety years of age: when Joſias was named, the Altar clove in ſunder,1 Kings 13.2. 1 Kings 13. When the Baptiſt was promiſed, his Father was ſtrucken dumb; and Chriſt was born of a virgin: but in the foretelling of Iſhmaels name, no miracle, that we read of, was wrought; unleſs we will give way unto the fiction of the Hebrews, (that we mentioned in the beginning;) that the childe was dead in Hagars womb, upon her long travell; and miraculouſly revived again. Well then, the foretelling of Iſhmaels name, though (as Saint Chryſoſtom obſerveth;S. Chryſoſtom) it ſheweth the care that God had of Hagar, by mentioning ſuch particulars; yet it is not to be boaſted of; nor any of thoſe outward things elſe, wherein, men out of the covenant, have as great a ſhare as others, yea oftentimes a greater then others; as if they were certain evidences of Gods ſpeciall love:Eccleſ. 9. no, they fall alike, both to good and bad, ſaith the Preacher, Eccleſ. 9. There is a conceit, that poſſeſſeth the minde of many a man in the world; who being guilty of groſs ſins, yet becauſe God bleſſeth him in theſe outward things, and maketh him proſper; faith, ſurely God would not thus favour me, if he did not love me; is it like I ſhould enjoy this abundance, if God did not bear a ſpeciall affection towards me?Application But this is a groſs miſtake for Eſau was hated of God, and yet the fatneſs of the earth was his portion.Pſal. 17.4. Theſe be thoſe, that have their portion in this life, Pſal. 17. and yet, have no part in Heaven: Let no man therefore think, theſe outward things and the full enjoyment of them, aſſurances of Gods ſpecial love; but let him labour (as I ſaid the laſt day) for the graces of Gods Spirit; which are panis Filiorum, the childrens bread; and the doggs of the world ſhall have no part in them: Gifts are beſtowed upon Iſhmael, and the ſons of the Concubine; but the inheritance, is reſerved for Jſaac: God only loveth with a ſpeciall love, and the affection of a Father, whom he hath ordained to ſalvation.Obſerv. 5. The ſtrange metamorphoſes of ſin.
But now for the reaſon of the impoſition of this name, becauſe the Lord hath heard thy affliction: Where we may obſerve, the reaſon of the impoſition of names: 1. It hath not been only uſed, to diſtinguiſh one party from another; but 2. in the ſecond place, to ſignifie ſomething to come. So Hevah had her name, becauſe ſhe was to be the mother of all living: and Abram was called Abraham, becauſe he was to be the Father of much people; and Sarah, becauſe ſhe was to be the mother of Princes. And Iſaac had his name from laughter▪ not only becauſe of the preſent rejoycing of his parents, but becauſe he was to be cauſe of joy to poſterity, in regard the Meſſiah was to ſpring from him: And Ioſeph, becauſe God would add another ſon. And Solomon, becauſe he was to be a peaceful Prince. And Ieſus, becauſe he was to ſave his people from their ſins. 3. Names have been impoſed, to keep in freſh memory, ſome bleſſing paſt; and ſo we ſee Iacob hath the name of Iſrael, to put him ſtill in minde of his wreſtling with God, and how he prevailed with him. So Ioſeph called his elder Son Manaſſes, becauſe God had made him forget his affliction; and his younger, Ephraim, becauſe God had made him fruitful in the land of his affliction. And ſo Moſes had his name, from being drawn out of the flaggs. And Samuel, becauſe he was begged of God; yea to this purpoſe, that Gods people might remember his mercies, they have given names to places: Abraham calls the place where God had ſpared Iſaac, Gen. 22. c. 28.and provided another ſacrifice in his room, Iehovah-jireh; the Lord will provide, that he might never forget the experiment he had, of Gods gratious providence: Jacob changeth the name of Luz, into Bethel, the houſe of God, Gen. 28. that he might ever remember how gratiouſly and comfortably God had revealed himſelf unto him, in that place: Iehoſophat, and the people, that they might never forget the marvellous comfort that they had received from God, in a ſtrange deliverance, from an invincible army of the Ammonites and Moabites, and Edomites, called the place (where they met together to praiſe God for his mercy) the valley of Berakah (i. e.) the valley of bleſſing,2 Chron. 20. 2 Chron. 20. yea, they have given names to times: Mordecai and Gods people, to keep in perpetual remembrance that deliverance of theirs from that conſpiracy of Haman, did not only keep thoſe daies wherein execution ſhould have paſſed upon them, as daies of rejoycing, every yeare; but called them daies of Purim▪ Eſther 9.Eſther 9. foreign is a Lot, and a Lot, we know, was caſt upon them, for their extirpation.
Laſtly, Names have been given unto men, as to mind them of Gods mercy to them, ſo of their duty to him; that as oft as they heare or remember their name, they might be ſtirred up to thankfulneſs and obedience: as Judah, that is from praiſing; Simeon, from hearing; and Benjamin, the ſon of his fathers right hand; which carried his duty in it. So John or Jochanan, the graces of God; and Theophilus, and Timothy, and divers others.
Now for the Uſe of this:
ApplicationFirſt, Let all Parents learn to give fitting Names to their Children, ſuch as may mind them of Gods mercy, and their duty; ſuch as may be Monitors to them upon all occaſions, to remember God and themſelves: Scripture Names are fit to be given, for they have good inſtructions in them.
Secondly, Names of vertuous Predeceſſours, by whoſe examples they may be ſtirred up to tread in their ſteps. They too too much offend, that care not what heatheniſh Names they give to their Children; and ſome give ſuch ridiculous Names, that they are far from Chriſtianity, or Civility: And ſome again are ſo affected, and rather give Sentences, ſometimes, then Names; that (me thinks) it is a diſhonor to God, in whoſe Name the Child is baptized; to the holy Sacrament which is ſolemnized; and to the Congregation of Saints, before whom the Name is given; yea, to the Child it ſelf, who is like to carry a mock and a brand, rather than a Name, all the daies of the life of it.
Thirdly, When people have good and ſignificant Names given unto them, let them labour to make them good; ſo did John: He had the grace of God; and Theophilus, He loved God. So did Timotheus, according to his name, He was a man that feared God. So was Clemens, and Prudens: So was St. Jerom's Pannachius, and St. Ambroſe his Agnes: and Nazianzens Meletius: And Valentinian ſaid of Probus, He was vir ſui nominis, that he was a man of his own name (i. e.) an honeſt man. Thoſe that have had ill names, have fulfilled them; as we ſee in Zeb and Oreb, a Wolfe and a Raven; and ſuch they were againſt the people of God: And Nabal, as his name was, ſo was he, he was a foole, and folly was with him: And Achitophel made good his name, for (though he were accounted as a wiſe man, and conſulted as an Oracle, yet) he dyed as foreign (i. e.) The kinſman, or brother of a foole; for ſeeing his Counſell deſpiſed, He went home, ſet his houſe in order, and hung himſelf: Let thoſe then that have good names, make them good: But here is a groſſe defect, Abſalon hath a name that ſignifieth the peace of his Father, and we know full well what a diſturbance and a vexation he was unto him; Zedechiah ſignifieth, the righteouſneſs of God, and a moſt unrighteous man he was; Antiochus was called Epiphanes (i. e.) illuſtrious; whereas he was foreign, the furious; and breathed out nothing but cruelty againſt the people of God: And ſo the Pope of Rome that ſtileth himſelf Servus ſervorum, the ſervant of Servants, ſheweth how he doth affect to be Dominus Dominantium, A Lord of Lords; it is a faſhion of the Popes when they enter on the Popedome, to alter their names: But Pollid…r Virgil obſerves,Pol. Virg. He that called himſelf Bonifacius was Malefacius, He meaneth an ill doer: Urbanus was Ruſticus, (i. e.) clowniſh; or as it was ſaid of one of that name, Turbanus, from his troubling ſo the Chriſtian world; Innocentius, Improbus, being moſt nocent; Pius, impius, being ungodly; Paulus, Saulus, being a perſecutor. And ſo the Jeſuites have a glorious name, but (as one ſaith of the Philoſophers) Nomen ſibi ſolum retinuerunt, They have retained only the name unto themſelves; for how unlike are they to him whoſe name they do moſt impudently uſurp? He went about doing good, they go about doing miſchief, like their great maſter the devill, ſeeking whom he may devour. And as he commeth from compaſsing the earth, ſo they compaſſe Sea and Land to make a Proſelyte, though they make him ſeven times more the child of the devill then themſelves. His words and deeds were alwaies full of compaſſion and mercy, theirs full of rage and cruelty: None more meek then he, none more proud then they: None more peaceable then he, none more tumultuous then they. As of old there was no Play, but there was a Devill in it; ſo no Treaſon or Conſpiracy, in theſe latter times, wherein the hand of theſe Joabs, theſe Jeſuites, is not. But not to lay the Scene too far off, How are we our ſelves guilty in this kind! We have a glorious Appellation, that which thoſe of the Church of Antioch firſt had, and no doubt triumphed in, Acts 11. And that is,Act. 11 26. the name of Chriſtians; we have it from Chriſt,1 Iohn 2. and ſhould have that annointing St. John ſpeaketh of, 1 John 2. And the ſame mind ſhould be in us that was in Chriſt Jeſus, (as St. Paul ſpeaketh;) we ſhould learn of him, we ſhould reſemble him; and the very name is a ſtrong Obligation upon us.Bernard. St. Bernard maketh one of the graces of the ſoul to be Recordatio propriae profeſsionis, the apprehenſion and memory of her own Chriſtian Profeſſion; But at the other ſide it is a foul diſparagement to a man, vocari quod non eſt, to be intituled what he is not, (Saith S. Auguſtin.) Nomen inane, Crimen immane, a fruſtrated name,St. Auguſt. is an hainous crime; and yet how defective are we unto this our Denomination? Called Chriſtians, but live like Pagans. Oh what a Soloeciſme is This? Our Lord hath redeemed us, and there is a vertue that proceedeth from his Paſſion, to make thoſe whom he hath redeemed, holy; He is our head, and thence is an influence from the head into all the members; Too, we profeſs our ſelves the Redeemed of the Lord, and find no vertue of his Death; Members of him, and find no power conveighed unto us, for Piety: What will the Heathen ſay? Chriſtians and bloudy! Chriſtians and exceſſive! Chriſtians and licentious! Chriſtians and fraudulent! Chriſtians and malicious! Wherein are they better than we: They ſhame their Maſter by their lewd courſes. In the feare of God, as we have this honourable Title, full of dignity, that we are Chriſtians ſo let it mind us of our duty, and let it be a tye upon us to walk worthy of that calling to the which we are called: For elſe (as it was ſaid in another caſe) Nomen Crimen, the Name of Chriſtian was their Fault;Tertul. in Apol. (ſaith Tertullian:) So it will be to us, the very Name will be our fault, and the glorious Appellation will encreaſe our condemnation.